LIBRARY 


Angelic  Wisdom 

CONCERNING 

THE  DIVINE  LOVE 

AND   THE 

DIVINE  WISDOM 


BY 

EMANUEL    SWEDENBOEG 


NEW  YORK 

THE  AMERICAN  SWEDENBORG   PRINTING  AJSTD 

PUBLISHING  SOCIETY 

3  West  Twenty-Ninth  Street 
1919 


Published  by  The  American  Swedenborg  Printing  and 
Publishing  Society,  organized  tor  the  purpose  of  Print- 
ing, Publishing,  and  Circulating  uniform  editions  of  the 
Theological  Writings  of  Emanuel  Swedenborg  for  char- 
itable and  missionary  purposes.  Incorporated  in  the 
State  of  New  York,  a.  d.  1850. 


3  3^.3^ 


TRANSLATOE'S   NOTE 

For  this  new  edition  of  this  work  the 
previous  translation  has  been  carefully 
revised.  In  this  revision  the  translator 
has  had  the  valuable  assistance  of  sugges- 
tions by  the  Rev.  L.  H.  Tafel  and  others. 
The  new  renderings  of  existere  and  fugere 
are  suggestions  adopted  by  the  Editorial 
Committee  and  accepted  by  the  translator, 
but  for  which  he  does  not  wish  to  be  held 
solely  responsible. 

John  C.  Ager. 


COXTEI^TS. 


PART     FIRST. 

Love  is  the  life  of  ]\Ian (n-  !)• 

God  alone,  consequently  the  Lord,  is  Love 
itself,  because  He  is  Life  itself,  a^b 
angels  A^n    men   are  recipients  of  life 

(n.  4). 

The  Divine  is  not  in  space (n.  7). 

God  is  Very  Man (n.  11). 

In  GoD-ALysr  Esse  and  Existere  are  one  dis- 
tinctly   (n.  14). 

In  God-Man  infinite  things  are  one  dis- 
tinctly   (n.  17). 

There    is    one    God-^L\n,    from    whom    all 

THINGS    ARE (n.  23). 

The  Divine  Essence  itself  is  Love  and 
Wisdom (n.  28). 

Divine  Love  is  of  Divine  Wisdom,  and  Di- 
vine Wisdom  is  of  Divine  Love  . .  .  (n.  34). 

Divine  Love  and  Divine  Wisdom  are  sub- 
st.ince  and  are  form (n.  40). 

Divine  Love  and  Divine  Wisdom  are  sub- 

ST.\NCE  AND   FORM   IN   ITSELF,  THUS  THE  VeRY 

AND  THE  Only (n.  44). 

V 


VI  CONTEXTS 

Divine  Love  and  Divine  Wisdom  must  neces- 
sarily HAVE  BEING  {eSSe)  AND  HAVE  FORM  {ex- 

istere)  in  others  created  By  itself  (n.  47). 

All  things  in  the  universe  are  creations 
FROM  THE  Divine  Love  and  the  Divine 
Wisdom  of  God-AL\.n (n.  52). 

All  things  in  the  created  universe  arf 
recipients  of  the  Divine  Love  and  the 
Divine  Wisdom  of  God-]VL^jv (n.  55). 

All    created    things    have    relation    in    a 

KIND   of    image  to   MAN (n.  61). 

The  uses  of  all  created  things  ascend  by 
degrees  from  last  things  to  man,  and 
through  man  to  God  the  Creator,  from 
whom  they  are (r.  65). 

The  Divine,  apart  from  space,  fills  all 
spaces  of  the  universe cn.  69). 

The  Divine  is  in  all  time,  apart  from 
TIME (n.  73). 

The  Divine  in  things  greatest  and  least  is 
the  SAME (n.  77). 


PART    SECOND. 
Divine  Love  and  Divine  Wisdom  appear   in 

THE   spiritual   WORLD   AS    A   SUN (n.  83). 

Out  of  the  sun  that  takes  form  {existit)  from 
THE  Divine  Love  and  the  Divine  Wisdom, 
heat  and  light  go  forth (n.  89). 


CONTENTS  VU 

The  sun  of  the  spiritual  world  is  not  God, 
but  is  a  proceeding  from  the  divine 
Love  and  Divine  Wisdom  of  God-Man;  so 
also  are  the  heat  and   light  from  that 

SUN (n.  93). 

Spiritual    heat    and   light,  in    proceeding 

FROM    THE    Lord    as   a    sun,    make   one,   JUST 

AS  His  Divine   Love  and  Divine  Wisdom 

make  one (n.  99). 

The  sun  of  the  spiritual  world  appears  at 
A    middle    altitude,    far    off    from    the 

ANGELS,    LIKE      THE      SUN     OF      THE     NATURAL 

WORLD    FROM    MEN (ll.   103). 

The  DISTANCE  BETWEEN  THE  SLTS"  AND  THE 
ANGELS  IN  THE  SPIRITUAL  WORLD  IS  AN  AP- 
PEARANCE  ACCORDING  TO  RECEPTION  BY  THEM 

OF  Divine  Love  and  Divine  Wisdom  (n.  108) 

Angels  are  in  the  Lord  and  the  Lord  ui 
them;  and  BECAUSE  angels  are  recipients, 
THE  Lord  alone  is  heaven (n.  113). 

In  the  spiritual  world  the  east  is  where 
THE  Lord  appears  as  a  sun,  and  from 
that  the  other  quarters  are  determined 

(n.  119). 

The  quarters  in  the  spiritual  world  are 
NOT  from  the  .  Lord  as  a  su^',  but  from 
the  angels  according  to  reception  (n.  124) 

Angels  turn  their  faces  constantly  to  the 
Lord  as  a  sun,  and  thus  have  the  south 
to  the  right,  the  north  to  the  left,  and 
the  west  behind  them (n.  129). 


Vlll  CONTENTS 

All  interior  things  of  the  angels,  both  of 
mind  and  body,  are  turned  to  the  lord 

AS  A   SUN (n.    135). 

Every  spirit,  whatever  his  quality,  turns 
IN  like  \L'Vnner  to  his  ruling  love  (n.  140). 

Divine  Love  and  Divine  Wisdom  proceed- 
ing FROM  THE  Lord  as  a  sun,  and  pro- 
ducing heat  and  light  in  heaven,  ARE 
THE  proceeding  DiVINE,  WHICH  IS  THE  HOLY 

Spirit ;  .  (n.  146). 

The  Lord  created  the  itniverse  and  all 
things  of  it  by  means  of  the  sun  which 
is  the  first  proceeding  of  Divine  Love 
AND  Divine  Wisdom (n.  151). 

The  sun  of  the  natural  world  is  pure  fire, 
consequently  dead;  nature  also  is  dead. 

because    it    DERIVES    ITS    ORIGIN    FROM    THAI- 
SUN  (n.  157). 

Without  a  double  sun,  one  living  and  the 
other  dead,  no  creation  is  possible 

(n.  163). 

The  END  OF  CREATION  HAS  FORM  (existttt)  IN  OUT- 
MOSTS,  WHICH  END  IS  THAT  ALL  THINGS  MAY 
RETURN  TO  THE  CREATOR  AND  THAT  THERE 
MAY    BE    CONJUNCTION (ll.   167). 


CONTENTS  IX 


PART.  THIRD. 

In  the  spiritual  world  there  are  atmos- 
pheres, WATERS,  AND  EARTHS,  JUST  AS  IN 
THE  NATURAL  WORLD;  ONLY  THE  FORMER  ARE 
SPIRITUAL,  WHILE  THE  LATTER  ARE  NATURAL 

(n.  173). 

There  are  degrees  of  love  .axd  wisdom, 
consequently  degrees  of  heat  .an^d  light, 
also  degrees  of  atmospheres (n.  179). 

Degrees  are  of  a  two-fold  kind,  degrees  of 
height  .axd  degrees  of  breadth.  .  .  (n.  184). 

Degrees  of  height  are  .homogeneous,  and 
one  is  from  the  other  in  succession,  like 

END,    CAUSE,   AND    EFFECT (ll.    189). 

The  first  degree  is  the  a.ll  in  every  thing 

OF   THE    subsequent   DEGREES (n.  195). 

All  perfections  increase  and  ascend  along 

WITH  degrees  and  ACCORDING  TO  THE:M 

(n.  199). 

In  SUCCESSIVE  order  the  FIRST  DEGREE  MAKES 
THE  HIGHEST,  AND  THE  THIRD  THE  LOWEST  ; 
BUT  IN  SIMULTANEOUS  ORDER  THE  FIRST  DE- 
GREE MAKES  THE  INNERMOST,  AND  THE  THIRD 
THE  OUTERMOST (n.  205). 

The  OUTMOST  degree  is  the  complex,  con- 
tainment AND   BASE  OF  THE   PRIOR  DEGREES 

(n.  209). 

The  DEGREES  OF  HEIGHT  ARE  IN  FULNESS  AND 
IN  POWER  IN  THEIR  OUTilOST  DEGREE   (n.  217). 


X  CONTENTS 

There  are  degrees  of  roth  kinds  in  the 
greatest  and  in  the  least  of  all  created 

THINGS (n.  222). 

In  the  Lord  the  three  degrees  of  height 
are  infinite  and  uncreate,  but  in  man 
the  three  degrees  are  finite  and  cre- 
ATED  (n.    230). 

These  three  degrees  of  height  are  in 
every  man  from  birth  and  can  be  opened 
successively  ;  .antd  as  they  are  opened, 
M.VN  IS  IN  THE  Lord  and  the  Lord  in 
M.^ (n.  236) 

Spiritual  light  flows  in  with  man  through 
three  degrees,  but  not  spiritual  heat 
except  so  far  as  man  flees  from  evils  as 
sins  and  looks  to  the  Lord (n.  242). 

Unless  the   higher   degree,   which  is  the 

SPIRITUAL,   is     opened    IN    MAN,    HE    BECOMES 
NATURAL  AND  SENSUAL (n.  248). 

(i.)  What  the  natural  man  is,  and  what  the 
spiritual  man (n.  251). 

(ii.)  The  character  of  the  natural  man  in 
whom  the  spiritual  degree  is  opened 

(n.  252). 

(iii.)  The  character  of  the  natural  man  in 
whom  the  spiritual  degree  is  not 
opened  and  yet  not  closed.  .  .  (n.  2.53). 

(iv.)  The  character  of  the  natural  man  in 
whom  the  spiritual  degree  is  entirely 
closed (n.  254). 


CONTENTS  XI 

(v.)  Lastly,  The  nature  of  the  difference  be- 
tween the  hfe  of  a  man  merely  natu- 
ral and  the  life  of  a  beast. .  .  (n.  255). 

The  natural  degree  of  the  human  mind 
regarded  in  itself  is  continuous,  but  by 
correspondence  with  the  two  higher  de- 
grees it  appears  when  it  is  elevated  as 
if  it  were  discrete (n.  256). 

The  natural  mind,  since  it  is  the  covering 
and  containant  of  the  higher  degrees  of 

the  human  MIND,  IS  REACTIVE;  AND  IF  THE 
HIGHER  DEGREES  ARE  NOT  OPENED  IT  ACTS 
AGAINST   THEM,  BUT    IF    THEY    ARE   OPENED    IT 

ACTS    WITH    THEM (u.  260). 

The  ORIGIN  OF  evil  is  from  THE  ABUSE  OF 
THE  CAPACITIES  PROPER  TO  IVLiN,  THAT  ARE 
CALLED  RATIONALITY  AND  FREEDOM.  .  (n.  264). 

(i.)  A  bad  man  equally  with  a  good  mnn 
enjoys  these  two  capacities.  .  (n.  266). 
(ii.)  A  bad  man  abuses  these  capacities  to 
confirm  evils  and  falsities,  but  a  good 
man  uses  them  to  confirm  goods  and 
truths (n.  267). 

(iii.)  Evils  and  falsities  confirmed  in  man  are 
permanent  and  come  to  be  of  his  love 
and  life (n.  268), 

(iv.)  Such  things  as  have  come  to  be  of  the 
love,  and  consequently  of  the  life,  are 
engendered  in  offspring (n.  269). 


Xll  CONTENTS 

(v.)  All  evils  and  their  falsities,  both  engen- 
dered and  accjuired,  have  their  seat 
in  the  natural  mind (n.  270). 

Evils  and  falsities  are  in  complete  oppo- 
sition TO  GOODS  AND  TRUTHS,  BECAUSE  EVILS 
AND  FALSITIES  ARE  DIABOLICAL  AND  IN- 
FERNAL, WHILE  GOODS  AND  TRUTHS  ARE  DI- 
VINE AND   HEAVENLY (n.  271). 

(i.)  The  natural  mind  that  is  in  evils  and  in 
falsities  therefrom  is  a  form  and  im- 
age of  hell (n.  273). 

(ii.)  The  natural  mind  that  is  a  form  or  im- 
age of  hell  descends  through  three 
degrees (n.  274). 

(iii.)  The  three  degrees  of  the  natural  mind 
that  is  a  form  and  image  of  hell,  are 
opposite  to  the  three  degrees  of  the 
spiritual  mind  which  is  a  form  and 
image  of  heaven (n.  275). 

(iv.)  The  natural  mind  that  is  a  hell  is  in 
complete  opposition  to  the  spiritual 
mind  which  is  a  heaven (n.  276). 

A.LL  THINGS  OF  THE  THREE  DEGREES  OF  THE 
NATURAL  MIND  ARE  INCLUDED  IN  THE  DEEDS 
THAT    ARE    DONE    BY    THE    ACTS    OF    THE    BODY 

(n.  277). 


CONTENTS  Xlll 


PART   FOURTH. 

The  Lord  from  Eternity,  who  is  Jehovah, 
created  the  universe  and  all  things 
thereof  from  himself,  and  not  from 
NOTHING (n.  282). 

The  Lord  from  Eternity,  that  is,  Jehovah, 

COULD  not  have  CREATED  THE  UNIVERSE  AND 
ALL     THINGS     THEREOF     UNLESS     He    WERE    A 

^Un (n.  285). 

Xhe  Lord  from  Eternity,  that  is,  Jehovah, 
brought  forth  from  himself  the  sun  of 
the  spiritual  world,  and  from  that  cre- 
ated the  universe,  and  all  things  there- 
OF  (n.  290). 

There  are  in  the  Lord  three  things  that 
ARE  THE  Lord,  the  Divine  of  Love,  the 
Divine  of  Wisdom,  and  the  Divine  of 
Use;  and  these  three  are  presented  in 
appearance  outside  of  the  sun  of  the 
spiritual  world,  the  divine  of  love  by 
heat,  the  divine  of  wisdom  by  light, 
AND  THE  Divine  of  Use  by  the  atmos- 
phere WHICH  is  their  containant.  .  (n.  296). 

The  atmospheres,  of  which  there  are  three 

both  in  the  spiritual  AND  IN  THE  NATURAL 
WORLD,  IN  THEIR  OUTMOSTS  CLOSE  INTO  SUB- 
STANCES    AND      MATTERS      SUCH      AS     ARE      IN 

EARTHS (n.  302). 


XIV  CONTENTS 

In  the  substances  and  matters  of  which 
earths  are  formed  there  is  nothing  of 
THE  Divine  in  itself,  but  still  they  are 
FROM  the   Divine  in  itself (n.  305 j. 

All  uses,  which  are  ends  of  creation,  are 
in   forms,  which    forms   they  take  from 

substances    ANb    MATl'ERS    SUCH    AS    ARE    IN 

earths (n.  307). 

(i.)   In  eartJis  there  is  a  conatus  to  produce 

uses  in  forms,  that  is,  forms  of    uses 

(n.  310). 

(ii.)   In  all  forms  of  uses  there  is  a  kind  of 

image  of  creation (n.  313). 

(iii.)  In  all  forms  of  uses  there  is  a  kind  of  im- 
age of  man (n.  317). 

(iv.)  In  all  forms  of  uses  there  is  a  kind  of 
image  of  the  Infinite  and  the  Eternal 

(n.  318). 

ALi^  things  of  the  CREATED  UNIVERSE,  VIEWED 
IN  REFERENCE  TO  USES,  REPRESENT  MAN  IN  AN 
image;    and  THIS  TESTIFIES  THAT  GoD  IS  MaN 

(n.  319). 

All  THINGS  CREATED  BY  THE  LoRD  ARE  USES; 
THEY  ARE  USES  IN  THE  ORDER,  DEGREE,  AND 
RESPECT  IN  WHICH  THEY  HAVE  RELATION  TO 
MAN,  AND  THROUGH  MAN  TO  THE  LoRD,  FROM 

WHOM  [they  are] (n.  327). 

Uses  for  sustaining  the  body. .  .  (n.  331). 

Uses  for  perfecting  the  rational  (n.  332). 

Uses  for  receiving  the  spiritual  from  the 

Lord (n.  333). 


contexts  xv 

Evil  uses  were  not  created  by  the  Lord, 

BUT    originated    TOGETHER    WITH    HELL 

(n.  336). 

(i.)  What   is   meant   by  evil    uses    on   the 

earth (n.  338). 

(ii.)   All  things  that  are  evil  uses  are  in  hell, 
and  all  'things  that  are  good  uses  are 

in  heaven (n.  339). 

(iii.)  There  is  unceasing    influx    out   of    the 
spiritual  world  into  the  natural  world 

(n.340). 
(iv.)  Those  things  that  are  evil  uses  are 
effected  by  the  operation  of  influx 
from  hell,  wherever  there  are  such 
things  as  correspond  thereto  (n.  341) 
(v.)  This  is  effected  by  the  lowest  spiritual 
separated  from  what  is  above  it 

(n.  345). 
(vi.)  There  are   two   forms    into    which    the 
operation   by  influx  takes  place,   the 
vegetable  and  the  animal  form 

(n.  346). 
(vii.)  Each   of  these   forms  receives   with  its 
existence  the  means  of  propagation 

(n.  347). 
The  VISIBLE  things  in  the  created  l^^iverse 
bear  witness  that  nature  has  produced 
and  does  produce  nothing,  but  that  the 
Divine,  olt  of  itself  and  through  the 
spiritual  world,  has   produced   and  does 

produce    all   THINGS .  .  .  .  (u    349). 


XVI  CONTENTS 


PART     FIFTH. 

Two  RECEPTACLES  AXD  ABODES  FOR  HiMSELF, 

CALLED    Will    and    Underst.^nding,    have 

BEEN  CREATED  AND  FORMED  BY  THE  LoRD 

IN  man;  the  Will  for  His  Divine  Love, 
AND  the    Understanding   for  His  Divine 

Wisdom (n.  358). 

Will  and  understanding  which  are  the  re- 
ceptacles OF  LOVE  AND  WISDOM,  ARE  IN  THE 
BRAINS,  IN  THE  WHOLE  AND  IN  EVERY  PART 
OF  THEM,  AND  THEREFROM  IN  THE  BODY,  IN 
THE    WHOLE    AND     IN    EVERY    PART    OF    IT 

(n.  362). 
(i.)  Love  and  wisdom,  and  will  and  under- 
standing  therefrom,  make  the  very- 
life  of  man (n.  363). 

(ii.)  The  life  of  man  in  its  first  principles  is 
in  the  brains,  and  in  its  derivatives  in 

the  body (n.  365). 

(iii.)  Such  as  life  is  in  its  first  principles,  such 
it  is  in  the  whole  and  in  every  part 

(n.  366). 

(iv.)  By  means  of  first  principles  life  is  in  the 

whole  from  every  part,  and  in  every 

part  from  the  whole (n.  367). 

(v.)  Such  as  the  love  is,  such  is  the  wisdom, 

consequently  such  is  the  man  (n.  368). 

There    is   a    correspondence   of    the    will 

with  the  heart,  and  of  the  n<fderstand- 

LNG    WITH   THE   LUNGS (n.  371). 


CONTEXTS  XVll 

(i.)  All  things  of  the  mind  have  relation  to 
the  will  and  understanding,  and  all 
things  of  the  body  to  the  heart  and 
lungs (n.  372). 

(ii.)  There  is  a  correspondence  of  the  will 
and  understanding  with  the  heart 
and  lungs,  consequently  a  correspond- 
ence of  all  things  of  the  mind  with  all 
things  of  the  body (n.  374). 

(iii.)  The  will  corresponds  to  the  heart 

(n.  378). 

(iv.)  The  understanding  corresponds  to  the 
lungs (n.  382). 

(v.)  By  means  of  this  correspondence  many 
arcana  relating  to  the  will  and  under- 
standing, thus  also  to  love  and  wis- 
dom, may  be  disclosed (n.  385). 

(vi.)  Man's  mind  is  his  spirit,  and  the  spirit 
is  the  man,  while  the  body  is  an  ex- 
ternal by  means  of  which  the  mind  or 
spirit  feels  and  acts  in  its  world 

(n.  386). 

(vii.)  The  conjunction  of  man's  spirit  with 
his  body  is  by  means  of  the  corre- 
spondence of  his  will  and  understand- 
ing with  his  heart  and  lungs,  and  their 
separation  is  from  non-correspond- 
ence  (n.  390). 

From  the  correspondence  of  the  heart 
with  the  will  and  of  the  lungs  with  the 
understanding,  everything  may  be  known 

la 


XVlll  CONTENTS 

THAT  CAN  BE  KNOWN  ABOUT  THE  WILL  AND 
UNDERSTANDING,  OR  ABOUT  LOVE  AND  WIS- 
DOM,  THEREFORE  ABOUT  THE  SOUL  OF   MAN 

(n.  394). 

(i.)  Love  or  the  will  is  man's  very  life 

(n.  399). 

(ii.)  Love  or  the  will  strives  unceasingly 
toward  the  human  form  and  all  things 
of  that  form (n.  400). 

(iii.)  Love  or  the  will  is  unable  to  effect 
anything  by  its  human  form  without 
a  marriage  with  wisdom  or  the  under- 
standing  (n.  401). 

(iv.)  Love  or  the  will  prepares  a  house  or 
bridal  chamber  for  its  future  wife, 
which  is  wisdom  or  the  understand- 
ing  (n.  402). 

(v.)  Love  or  the  will  prepares  all  things  in 
its  own  human  form,  that  it  may 
act  conjointly  with  wisdom  or  the 
understanding (n.  403). 

(vi.)  After  the  nuptials,  the  first  conjunction 
is  through  affection  for  knowing,  from 
which  springs  affection  for  truth 

(n.  404). 

(vii.)  The  second  conjunction  is  through  af- 
fection for  understanding,  from  which 
springs  perception  of  truth.  .  (n.  404). 
(viii.)  The  third  conjunction  is  through  affec- 
tion for  seeing  truth,  from  which 
springs  thought (n.  404). 


CONTENTS.  XIX 

(ix.)  Through  these  three  conjunctions  love 
or  the  will  is  in  its  sensitive  life  and 
in  its  active  life (n.  406). 

(x.)  Love  or  the  will  introduces  wisdom  or 
the  understanding  into  all  things  of  its 

house (n.  408). 

(xi.)  Love  or  the  will  does  nothing  except  in 
conjunction  with  wisdom  or  the  un- 
derstanding   (n.  409). 

(xii.)  Love  or  the  will  conjoins  itself  to  wis- 
dom or  the  understanding,  and  causes 
wisdom  or  the  understanding  to  be 
reciprocally  conjoined  to  it.  .  (n.  410). 

(xiii.)  Wisdom  or  the  understanding,  from  the 
potency  given  to  it  by  love  or  the 
will,  can  be  elevated  and  can  receivf 
such  things  as  are  of  light  out  of 
heaven,  and  perceive  them  .  .  (n.  413). 

(xiv.)  Love  or  the  will  can  in  like  manner 
be  elevated  and  can  receive  such 
things  as  are  of  heat  out  of  heaven, 
provided  it  loves  wisdom,  its  consort, 
in  that  degree (n.  414). 

(xv.)  Otherwise  love  or  the  will  draws  down 
wisdom,  or  the  understanding,  from 
its  elevation,  that  it  may  act  as  one 
with  itself (n.  416). 

(xvi.)  Love  or  the  will  is  purified  in  the  under- 
standing, if  they  are  elevated  to- 
gether   (n.  419). 


XX  CONTENTS. 

(xvii.)  Love  or  the  will  is  defiled  in  the  under- 
standing  and    by  it,  if  they  are  not 

elevated  together (n.  421). 

(xviii.)  Love,  when  purified   b}^  wisdom   in  the 
understanding,  becomes  spiritual  and 

celestial (n.  422). 

(xix.)  Love,  when  defiled  in  the  understanding 
and  by  it,  becomes   natural,  sensual, 

and  corporeal (n.  424). 

(xx.)  The  capacity  to  understand  called  ra- 
tionality, and  the  capacity  to  act  called 

freedom  still  remain (n.  425). 

(xxi.)  Spiritual  and  celestial  love  is  love  to- 
wards the  neighbor  and  love  to  the 
Lord;  and  natural  and  sensual  love 
is  love  of  the  world  and  love  of  self 

(n.  426.) 
(xxii.)  It  is  the  same  with  charity  and  faith 
and  their  conjunction  as  with  the  will 
and  understanding  and  their  conjunc- 
tion   (n.  427). 

What  man's   beginning  is  from   conception 

(n.  432). 


ANGELIC   WISDOM    CONCEKNING 
DlYIl^E    LOYE 


PART   FIRST. 

LOVE   IS  THE  LIFE   OF  MAN. 

1.  Man  knows  that  there  is  sach  a  thmg 
as  love,  but  he  does  not  know  what  iove 
is.  He  knows  that  there  is  such  a  thing 
as  love  from  common  speech,  as.  when  it 
is  said,  he  loves  me,  a  king  loves  his  sub- 
jects, and  subjects  love  their  king,  a  hus- 
band loves  his  wife,  a  mother  her  children, 
and  conversely ;  also,  this  or  that  one  loves 
his  country,  his  fellow-citizens,  his  neigh- 
bor ;  and  likewise  of  things  abstracted  from 
person,  as  when  it  is  said,  one  loves  this  or 
that  thing.  But  although  the  word  love  is 
so  universally  used,  hardly  anybody  knows 
what  love  is.  And  because  one  is  unable, 
when  he  reflects  upon  it,  to  form  to  him- 
self any  idea  of  thought  about  it,  he  sa3'S 
either  that  it  is  not  anything,  or  that  it  is 
merely  something  flowing  in  from  sight, 
1 


2  ANGKLIC    WISDOM  [x.   1 

hearing,  touch,  or  intercourse  with  others, 
and  thus  affecting  him.  He  is  wholly  un- 
aware that  love  is  his  very  life ;  not  only 
the  general  life  of  his  whole  body,  and  the 
general  life  of  all  his  thoughts,  but  also 
the  life  of  all  their  particulars.  This  a 
man  of  discernment  can  perceive  when  it 
is  said :  If  you  remove  the  affection  which 
is  from  love,  can  you  think  anything,  or 
do  any thmg "/  Do  not  thought,  speech,  and 
action,  grow  cold  in  the  measure  in  which 
the  affection  which  is  from  love  grows 
cold  ?  And  do  they  not  grow  warm  in  the 
measure  in  which  this  affection  grows 
warm  ?  But  this  a  man  of  discernment 
perceives  simply  by  observing  that  such  is 
the  case,  and  not  from  any  knowledge  that 
love  is  the  life  of  man. 

2.  What  the  life  of  man  is,  no  one 
knows  unless  he  knows  that  it  is  love.  If 
this  is  not  known,  one  person  may  believe 
that  man's  life  is  nothing  but  perceiving 
with  the  senses  and  acting,  and  another 
that  it  is  merely  thinking ;  and  j^et  thought 
is  the  first  effect  of  life,  and  sensation 
and  action   are  the   second  effect  of  life. 


N.   2j         CONCERNING    DIVINE    LOVE  3 

Thought  is  here  said  to  be  the  first  effect 
of  life,  yet  there  is  thought  which  is  iute- 
rior  and  more  interior,  also  exterior  and 
more  exterior.  AMiat  is  actually  the  first 
effect  of  life  is  inmost  thought,  which  is 
the  perception  of  ends.  But  of  all  this 
hereafter,  when  the  degrees  of  life  are  con- 
sidered. 

3.  Some  idea  of  love,  as  being  the  life 
of  man,  may  be  had  from  the  sun's  heat 
in  the  world.  This  heat  is  well  known  to 
be  the  'common  life,  as  it  were,  of  all  the 
vegetations  of  the  earth.  For  by  virtue 
of  heat,  coming  forth  in  springtime,  plants 
of  every  kind  rise  from  the  ground,  deck 
themselves  with  leaves,  then  with  blos- 
soms, and  finally  with  fruits,  and  thus,  in 
a  sense,  live.  But  when,  in  the  time  of 
autumn  and  winter,  heat  withdraws,  the 
plants  are  strij)ped  of  these  signs  of  their 
life,  and  they  wither.  So  it  is  with  love 
in  man ;  for  heat  and  love  mutually  corre- 
spond.   Therefore  love  also  is  warm. 


ANGELIC    WISDOM  [n.   4 


GOD  ALONE,  COXSEQUENTLY  THE  LORD,  IS 
LOVE  ITSELF,  BECAUSE  HE  IS  LIFE  IT- 
SELF, AND  AXGELS  AND  MEN  ARE  RE- 
CIPIENTS OF  LIFE. 

4.  This  will  be  fully  shown  in  treatises 
on  Divine  Frovideuce  and  on  Life;  it  is 
sufficient  here  to  say  that  the  Lord,  who  is 
the  God  of  the  universe,  is  uncreate  and 
infinite,  whereas  man  and  angel  are  cre- 
ated and  finite.  And  because  the  Lord  is 
uncreate  and  infinite,  He  is  Bein^  (Esse) 
itself,  which  is  called  "  Jehovah,"  and  Life 
itself,  or  Life  in  itself.  From  the  uncre- 
ate, the  infinite,  Being  itself  and  Life  it- 
self, no  one  can  be  created  immediately, 
because  the  Divine  is  one  and  indivisible ; 
but  their  creation  must  be  out  of  things 
created  and  finited,  and  so  formed  that  the 
Divine  can  be  in  them.  Because  men  and 
angels  are  such,  they  are  recipients  of  life. 
Consequentl}',  if  any  man  suffers  himself 
to  be  so  far  misled  as  to  think  that  he  is 
not  a  recipient  of  life  but  is  Life,  he  can- 
not be  withheld  from  the  thoudit  that  he 


N.   4]         CUXCERXIXG    DIYIX^E    LOVE  5 

IS  God.  A  man's  feeling  as  if  he  were  life, 
and  therefore  believing  himself  to  be  so, 
arises  from  fallacy ;  for  the  principal  cause 
is  not  perceived  in  the  instrumental  cause 
otherwise  than  as  one  with  it.  That  the 
Lord  is  Life  in  Himself,  He  Himself 
teaches  in  John  : — 

As  the  Father  hath  Hfe  in  Himself,  so  also 
hath  He  given  to  tlie  Son  to  have  life  ii^  Himself 
(V.  26). 

He  declares  also  that  He  is  Life  itself  {John  xi. 
25 ;  xiv.  6). 

Now  since  life  and  love  are  one  (as  is  ap- 
parent from  what  has  been  said  above,  n 
1,  2),  it  follows  that  the  Lord,  because  He 
is  Life  itself,  is  Love  itself. 

5.  But  that  this  may  reach  the  under- 
standing, it  must  needs  be  known  posi- 
tively that  the  Lord,  because  He  is  Love 
in  its  very  essence,  that  is,  Divine  Love, 
appears  before  the  angels  in  heaven  as  a 
sun,  and  that  from  that  sun  heat  and 
light  go  forth;  the  heat  which  goes  forth 
therefrom  being  in  its  essence  love,  anc? 
the  light  which  goes  forth  therefrom  being 
in  its  essence  wisdom ;  and  that  so  far  as 


6  ANCiP:LlC    WISDOM  [n.    5 

the  angels  are  recipients  of  that  spiritual 
heat  and  of  that  spiritual  light,  they  are 
loves  and  wisdoms ;  not  loves  and  wisdoms 
from  themselves,  but  from  the  Lord.  That 
spiritual  heat  and  that  spiritual  light  not 
only  flow  into  angels  and  aft'ect  them,  but 
they  also  flow  into  men  and  affect  them 
just  to  the  extent  that  they  become  recipi- 
ents ;  and  the}^  become  recipients  in  the 
measure  of  their  love  to  the  Lord  and  love 
towards  the  neighbor.  That  sun  itself, 
that  is,  the  Divine  Love,  by  its  heat  and 
its  light,  cannot  create  any  one  immedi- 
ately from  itself ;  for  one  so  created  would 
be  Love  in  its  essence,  which  Love  is  the 
Lord  Himself ;  but  it  can  create  from  sub- 
stances and  matters  so  formed  as  to  be 
capable  of  receiving  the  very  heat  and  the 
very  light ;  comparatively  as  the  sun  of  the 
world  cannot  by  its  Jieat  and  light  produce 
germinations  on  the  earth  immediately, 
but  only  out  of  earthy  matters  in  which  it 
can  be  present  by  its  heat  and  light,  and 
cause  vegetation.  In  the  spiritual  world 
the  Divine  Love  of  tlie  Lord  appears  as  a 
sun,  and  from  it  proceed  the  spiritual  heat 


N.   5]         CONCEKXIXG    DIVINE    LOVE  7 

and  the  spiritual  light  from  which  the  an- 
gels derive  love  and  wisdom,  as  may  be 
seen  in  the  work  on  Heaven  and  Hell  (n. 
116-140). 

6.  Since,  then,  man  is  not  life,  but  is  a 
recipient  of  life,  it  follows  that  the  concep- 
tion of  a  man  from  his  father  is  not  a  con- 
ception of  life,  but  only  a  conception  of  the 
first  and  purest  form  capable  of  receiving 
life ;  and  to  this,  as  to  a  nucleus  or  starting- 
point  in  the  womb,  are  successively  added 
substances  and  matters  in  forms  adapted 
to  the  reception  of  life,  in  their  order  and 
degree. 


THE    DIVINE    IS    NOT    IN    SPACE. 

7.  That  the  Divine,  that  is,  God,  is  not 
in  space,  although  omnipresent  and  with 
every  man  in  the  world,  and  with  every 
angel  in  heaven,  and  with  every  spirit  un- 
der heaven,  cannot  be  comprehended  by  a 
merely  natural  idea,  but  it  can  by  a  spir- 
itual idea.  It  cannot  be  comprehended  by 
a  natural  idea,  because  in  the  natui-al  idea 


8  ANGELIC    WISDOM  [x.    7 

there  is  space ;  since  it  is  formed  out  of 
such  thmgs  as  are  in  the  world,  and  in 
each  and  all  of  these,  as  seen  by  the  eye, 
there  is  space.  In  the  world,  everything 
great  and  small  is  of  space ;  everything 
long,  broad,  and  high  is  of  space;  in  short, 
every  measure,  figure  and  form  is  of  space. 
This  is  why  it  has  been  said  that  it  cannot 
be  comprehended  by  a  merely  natural  idea 
that  the  Divine  is  not  in  space,  when  it  is 
said  that  the  Divine  is  everywhere.  Still, 
b}'  natural  thought,  a  man  may  comprehend 
this,  if  only  he  admit  into  it  something  of 
spiritual  light.  For  this  reason  something 
shall  first  be  said  about  spiritual  idea,  and 
thought  therefrom.  Spiritual  idea  derives 
nothing  from  space,  but  it  derives  its  all 
from  state.  State  is  predicated  of  love, 
of  life,  of  wisdom,  of  affections,  of  joj^s 
therefrom ;  in  general,  of  good  and  of  truth. 
An  idea  of  these  things  which  is  truly 
spiritual  has  nothing  in  common  with 
space ;  it  is  higher  and  looks  down  upon 
the  ideas  of  space  which  are  under  it  as 
heaven  looks  down  upon  the  earth.  But 
since  angels  and  spirits  see  with  eyes,  just 


N.    7]         CONCERXING    DIVINE    LOVE  9 

as  men  in  the  world  do,  and  since  objects 
cannot  be  seen  except  in  space,  therefore 
in  the  spiritual  world  where  angels  and 
spirits  are,  there  appear  to  be  spaces  like 
the  spaces  on  earth ;  3'et  they  are  not 
spaces,  but  appearances;  since  they  are 
not  fixed  and  constant,  as  spaces  are  on 
earth;  for  they  can  be  lengthened  or 
shortened;  they  can  be  changed  or  varied. 
Thus  because  they  cannot  be  determined 
in  that  world  b}^  measure,  they  cannot  be 
comprehended  there  by  any  natural  idea, 
but  only  by  a  spiritual  idea.  The  spirit- 
ual idea  of  distances  of  space  is  the  same 
as  of  distances  of  good  or  distances  of  truth, 
which  are  affinities  and  likenesses  accord- 
ing to  states  of  goodness  and  truth. 

8.  From  this  it  may  be  seen  that  man 
is  unable,  by  a  merel}-^  natural  idea,  to 
comprehend  that  the  Divine  is  every- 
where, and  yet  not  in  space ;  but  that  an- 
gels and  spirits  comprehend  this  clearly ; 
consequently  that  a  man  also  may,  pro- 
vided he  admits  into  his  thought  some- 
thing of  spiritual  light;  and  this  for  the 
reason  that  it  is  not  his  body  that  thinks, 


10  ANGELIC    WISDOM  [n.   8 

but  his  spirit,  thus  not  his  natural,  but  his 
spirituah 

9.  But  many  fail  to  comprehend  this  be- 
cause of  their  love  of  the  natural,  which 
makes  them  unwilling  to  raise  the  thoughts 
of  their  understanding  above  the  natural 
into  spiritual  light;  and- those  who  are  un- 
willing to  do  this  can  think  only  from 
space,  even  concerning  God;  and  to  think 
according  to  space  concerning  God  is  to 
think  concerning  the  expanse  of  Xature. 
This  has  to  be  premised,  because  without 
a  knowledge  and  some  perception  that  the 
Divine  is  not  in  space,  nothing  can  be  un- 
derstood about  the  Divine  Life,  which  i^ 
Love  and  Wisdom,  of  which  subjects  this 
volume  treats ;  and  hence  little,  if  any- 
thing, about  Divine  Providence,  ()mnipre- 
sence,  Omniscience,  Omnipotence,  Infinity 
and  Eternity,  which  will  be  treated  of  in 
succession. 

10.  It  has  been  said  that  in  the  spirit- 
ual world,  just  as  in  the  natural  world, 
there  appear  to  be  spaces,  consequently 
also  distances,  but  that  these  are  appear- 
ances according  to  spiritual  affinities  which 


N.   lO]       COXCERXING    DIVINE    LOVE  11 

are  of  love  and  wisdom,  or  of  good  and 
truth.  From  this  it  is  that  the  Lord,  al- 
though everywhere  in  the  heavens  with 
angels,  nevertheless  appears  high  above 
them  as  a  sun.  Furthermore,  smce  recep- 
tion of  love  and  wisdom  causes  affinity 
with  the  Lord,  those  heavens  in  which 
the  angels  are,  from  reception,  in  closer 
affinity  with  Him,  appear  nearer  to  Flim 
than  those  in  which  the  affinity  is  more 
remote.  From  this  it  is  also  that  the  heav- 
ens, of  y/hieh  there  are  three,  are  distinct 
from  each  other,  likewise  the  societies  of 
each  heaven ;  and  further,  that  the  hells 
under  them  are  remote  according  to  their 
rejection  of  love  and  wisdom.  The  same 
is  true  of  men,  in  whom  and  with  whom 
the  Lord  is  present  throughout  the  whole 
earth;  and  this  solely  for  the  reason  that 
the  Lord  is  not  in  space. 


12  AXGELIC    AVISDOM  [x.   H 


GOD    IS    YKllY    MAX. 

11.  In  all  the  heavens  there  is  no  other 
idea  of  God  than  that  He  is  a  ]Man.  This 
is  because  heaven  as  a  whole  and  in  part 
is  in  form  like  a  man,  and  because  it  is  the 
Divine  which  is  with  the  angels  that  con- 
stitutes heaven  and  inasmuch  as  thought 
proceeds  according  to  the  form  of  heaven, 
it  is  impossible  for  the  angels  to  think  of 
God  in  any  other  way.  From  this  it  is 
that  all  those  in  the  world  who  are  eon- 
joined  wdth  heaven  think  of  God  in  the 
same  way  when  they  think  interiorly  in 
themselves,  that  is,  in  their  spirit.  From 
this  fact  that  God  is  a  ^lan,  all  angels  and 
nil  spirits,  in  their  complete  form,  are  men. 
This  results  from  the  form  of  heaven, 
which  is  like  itself  in  its  greatest  and  in 
its  least  parts.  That  -heaven  as  a  whole 
and  in  part  is  in  fonn  like  a  man  may  be 
seen  in  the  work  on  Heaven  and  Hell  (n. 
59-87) ;  and  that  thoughts  proceed  accord- 
ing to  the  form  of  heaven  (n.  203,  204). 
It  is  known  from  Genesis  (i.  26,  27),  that 
men  Avere  created  after  the  image  and  like- 


N.   ll]       COXCEKNIXG    DIVINE    LOVE  13 

ness  of  God.  God  also  appeared  as  a  man 
to  Abraham  and  to  others.  The  ancients, 
from  the  wise  even  to  the  simple,  thought 
of  God  no  otherwise  than  as  being  a  Man ; 
and  when  at  length  they  began  to  worship 
a  plurality  of  gods,  as  at  Athens  and  Eome. 
they  worshiped  them  all  as  men.  What  is 
here  said  may  te  illustrated  by  the  follow- 
ing extract  from  a  small  treatise  already 
published : — - 

The  Gentiles,  especially  tlie  Africans,  who  ac- 
knowledge and  Avorship  one  God,  the  Creator  of 
the  universe,  have  concerning  God  the  idea  that 
He  is  a  Man,  and  declare  that  no  one  can  have 
any  other  idea  of  God.  When  they  learn  that 
there  are  many  who  cherish  an  idea  of  God  as 
something  cloudlike  in  the  midst  of  things,  they 
ask  where  such  persons  are ;  and  on  being  told 
that  they  are  among  Christians,  they  declare  it  to 
be  impossible.  They  are  informed,  however,  that 
this  idea  arises  from  the  fact  that  God  in  the 
Word  is  called  "a  Spirit,"  and  of  a  spirit  they 
have  no  other  idea  than  of  a  bit  of  cloud,  not 
knowing  that  every  spirit  and  every  angel  is  a 
man.  An  examination,  nevertheless,  was  made, 
whether  the  spiritual  idea  of  such  persons  was 
like  their  natural  idea,  and  it  was  found  not  to  be 
so  with  those  who  acknowledge  the  Lord  inte- 
riorly as  God  of  heaven  and  earth.    I  heard  a  cer- 


14  angp:ltc  wisdom  [n.  h 

tain  elder  from  the  Christians  say  that  no  one 
can  have  an  idea  of  a  Human  Divine  ;  and  I  saw 
him  taken  about  to  various  Gentile  nations,  and 
successively  to  such  as  were  more  and  more 
interior,  and  from  them  to  their  heavens,  and 
finally  to  the  Christian  heaven  ;  and  everywhere 
their  interior  perception  coTicerning  God  was 
communicated  to  him,  and  he  observed  that  they 
had  no  .other  idea  of  God  than  that  He  is  a  Man, 
which  is  the  same  as  the  idea  of  a  Human  Divine 
{L.  J.  n.  74). 

12.  The  comiiion  people  in  Christendom 
have  an  idea  that  God  is*  a  ]\Ian,  because 
God  in  the  Athanasian  doctrine  of  the 
Trinity  is  called  a  "l^erson."  But  those 
who  are  more  learned  than  the  common 
people  pronounce  God  to  be  invisible ;  and 
this  for  the  reason  that  they  cannot  com- 
prehend how  God,  as  a  Man,  could  have 
created  heaven  and  earth,  and  then  fill  the 
universe  with  His  presence,  and  many 
things  besides,  which  cannot  enter  the 
understanding  so  long  as  the  truth  that 
the  Divine  is  not  in  space  is  ignored. 
Those,  however,  who  go  to  the  Lord  alone 
think  of  a  Human  Divine,  thus  of  God  as 
a  Man 


N.   13]       CONCERNIXG    DIVINE    LOVE  15 

13.  How  important  it  is  to  have  a  cor- 
rect idea  of  God  can  be  known  from  the 
truth  that  the  idea  of  God  constitutes  the 
inmost  of  thought  with  all  who  have  relig- 
ion, for  all  things  of  religion  and  all  things 
of  worship  look  to  God.  And  since  God, 
universally  and  in  particular,  is  in  all 
things  of  religion  and  of  worship,  without 
a  proper  idea  of  God  no  communication 
with  the  heavens  is  possible.  From  this  it 
is  that  in  the  spiritual  world  every  nation 
has  its  place  allotted  in  accordance  with 
its  idea  of  God  as  a  Man ;  for  in  this  idea, 
and  in  no  other,  is  the  idea  of  the  Lord. 
That  man's  state  of  life  after  death  is 
according  to  the  idea  of  God  in  which  he 
has  become  confirmed,  is  manifest  from  the 
opposite  of  this,  namely,  that  the  denial  of 
God,  and,  in  the  Christian  world,  the 
denial  of  the  Divinity  of  the  Lord,  consti- 
tutes helL 


IG  ANGELIC    WISDOM  [n.  14 

IN     GOD-MAN     ESSE     AND     EXISTEKE  *     ARE 
ONE    DISTINCTLY.! 

14.  Where  there  is  Esse  (being)  there  is 
Existere  (taking  form) ;  one  is  not  possible 
apart  from  the  other.  For  Esse  is  by  means 
of  Existere,  and  xiot  apart  from  it.  This 
the  rational  mind  comprehends  when  it 
thinks  whether  there  can  possibly  be  any 
Esse  (being)  which  does  not  Exist  (take 
form),  and  whether  there  can  possibly  be 
Existere  except  from  Esse.  And  since  one  is 
possible  with  the  other,  and  not  apart  from 
the  other,  it  follows  that  they  are  one,  but 
one  distinctly.  They  are  one  distinctly  like 
Love  and  Wisdom ;  in  fact,  love  is  Esse,  and 
wisdom  is  Existere ;  for  there  can  be  no  love 
except  in  wisdom,  nor  can  there  be  any  wis- 
dom except  from  love;  consequently  when 
love  is  in  wisdom,  then  it  exists. 

*  To  he  and  to  exist.  Swedenborg  seems  to  use  this 
word  "  exist"  nearly  in  the  (ilassieal  sense  of  springing 
or  standing  forth,  hecoming  manifest,  taking  form.  The 
distinction  between  esse  and  existere  is  essentially  the 
same  as  between  substance  and  form. 

t  For  the  meaning  of  this  phrase.  "  distincte  unum" 
see  below  in  this  paragraph,  also  n.  17,  22, 34,  223,  and  IHv. 
Prov.,  n.  4, 


N.   14]        COXCERXING    DIVIXE    LOVE  17 

These  two  are  one  in  such  a  way  that  they 
may  be  distinguished  in  thought  but  not 
in  operation,  and  because  they  may  be  dis- 
tinguished in  thought  though  not  in  oper- 
ation, it  is  said  that  they  are  one  dis- 
tinctly.* JEsse  and  Exlstere  in  God-^Ian 
are  also  one  distinctly  like  soul  and  body. 
There  can  be  no  soul  apart  from  its  body, 
nor  body  apart  from  its  soul.  The  Divine 
soul  of  God-]\Ian  is  what  is  meant  by 
Divine  Esse,  and  the  Divine  Body  is  what 
is  meant  by  Divine  Exlstere.  That  a  soul 
can  exist  a^^art  from  a  body,  and  can  think 
and  be  wise,  is  an  error  springing  from 
fallacies ;  for  every  man's  soul  is  in  a  spir- 
itual body  after  it  has  cast  off  the  material 
coverings  which  it  carried  about  in  the 
world. 

15.  Esse  is  not  Esse  unless  it  Exists, 
because  until  then  it  is  not  in  a  form,  and 
if  not  in  a  form  it  has  no  quality;  and 
what  has  no  quality  is  not  anything.  That 
which  Exists  from  Esse,  for  the  reason 
that  it  is  from  Esse,  makes  one  with   it. 

*  It  should  be  noticed,  that  in  Latin,  distinctly  is  the 
adverb  of  the  verb  distinguish.  If  translated  distingiiish- 
ahly,  this  would  appear. 

2 


18  AXGELTC    WISDOM  [n.   15 

From  this  there  is  [i  uniting  of  the  two 
into  one ;  and  from  this  each  is  the  other's 
mutually  and  interchangeably,  and  each  is 
all  in  all  things  of  the  other  as  in  itself- 

16.  From  this  it  can  be  seen  that  God 
is  a  Man,  and  consequently  He  is  God- 
Existing;  not  existing  from  Himself  but 
in  Himself.  He  who  has  existence  in  Him- 
self is  God  from  whom  all  thinsrs  are. 


IN     GOD-MAX     IXFIXITE    THIXGS     ARE     OXE 
DISTIXCTLV. 

17.  That  God  is  infinite  is  well  known, 
for  He  is  called  the  Infinite;  and  He  is 
called  the  Infinite  because  He  is  infinite. 
He  is  infinite  not  from  this  alone,  tliat  He 
is  very  ^sse  and  Existere  in  itself,  but 
because  in  Him  there  are  infinite  things. 
An  infinite  without  infinite  things  in  it, 
is  infinite  in  name  only.  The  infinite 
things  in  Him  cannot  be  called  infinitely 
many,  nor  infinitely  all,  because  of  the 
natural  idea  of  many  and  of  all ;  for  the 


X.   17]        COXCERXIXG    DIYIXE    LOVE  19 

naturai  idea  of  iiilinitely  many  is  limited, 
and  the  natural  idea  of  infinitely  all, 
though  not  limited,  is  derived  from  lim- 
ited things  in  the  universe.  Therefore, 
man,  because  his  ideas  are  natural,  is  un- 
able by  any  refinement  or  approximation, 
to  come  into  a  perception  of  the  infinite 
tilings  in  God ;  and  an  angel,  while  he  is 
able,  because  he  is  in  spiritual  ideas,  to  rise 
by  refinement  and  approximation  above 
the  degree  of  man,  is  still  unable  to  attain 
to  that  perception. 

18.  That  in  God  there  are  infinite  things, 
any  one  may  convince  himself  Avho  be- 
lieves that  God  is  a  Man;  for,  being  a  Man, 
He  has  a  body  and  every  thing  pertaining 
to  it,  that  is,  a  face,  breast,  abdomen,  loins, 
and  feet;  for  without  these  He  would  not 
be  a  Man.  And  having  these^  He  also  has 
eyes,  ears,  nose,  mouth,  and  tongue ;  also 
the  parts  within  man,  as  the  heart  and 
lungs,  and  their  dependencies,  all  of  which, 
taken  together,  make  man  to  be  a  man. 
In  a  created  man  these  parts  are  many, 
and  regarded  in  their  details  of  structure 
are  numberless ;  but  in  God-Man  they  are 


20  ANGELIC    WISDOM  [x.   18 

infinite,  nothing  whatever  is  lacking,  and 
from  this  He  has  infinite  perfection.  This 
comparison  holds  between  the  uncreated 
Man  who  is  God  and  created  man,  because 
God  is  a  Man ;  and  He  Himself  says  that 
the  nian  of  this  world  was  created  after 
His  image  and  into  His  likeness  (^Gen.  i. 
26,  27). 

19.  That  in  God  there  are  infinite 
things,  is  still  more  evident  to  the  angels 
from  the  heavens  in  which  they  dwell. 
The  whole  heaven,  consisting  of  myriads 
of  myriads  of  angels,  in  its  universal  form 
is  like  a  man.  So  is  each  society  of  heav- 
en, 1)6  it  larger  or  smaller.  From  this,  too, 
an  angel  is  a  man,  for  an  angel  is  a  heav- 
en in  least  form.  (This  is  showTi  in  the 
work  on  Heaven  and  Hell,  n.  51-86.) 
Heaven  as  a  whole,  in  part,  and  in  the  in- 
dividual, is  in  that  form  by  virtue  of  the 
Divine  which  angels  receive;  for  in  the 
measure  in  which  an  angel  receives  from 
the  Divine  is  he  in  complete  form  a  man. 
From  this  it  is  that  angels  are  said  to  be 
in  God,  and  God  in  them ;  also,  that  God  is 
their  all.    How  many  things  there  are  in 


N.   19]       COXCERNIXG    DIVIXE    LOVE  21 

heaven  cannot  be  told ;  and  because  the  Di- 
vine is  what  makes  heaven,  and  conse- 
quentty  these  unspeakably  many  things 
are  from  the  Divine,  it  is  clearly  evident 
that  there  are  infinite  things  in  Very  Man, 
who  is  God. 

20.  From  the  created  universe  a  like 
conclusion  may  be  drawn  when  it  is  re- 
garded from  uses  and  their  correspond- 
ences. But  before  this  can  be  understood 
some  preliminary  illustrations  must  be 
given. 

21.  Because  in  God-Man  there  are  infi- 
finite  things  which  appear  in  heaven,  in 
angel,  and  in  man,  as  in  a  mirror;  and  be- 
cause God-Man  is  not  in  space  (as  was 
shown  above,  n.  7-10),  it  can,  to  some  ex- 
tent, be  seen  and  comprehended  how  God 
can  be  Omnipresent,  Omniscient,  and  All- 
providing;  and  how,  as  Man,  He  could  cre- 
ate all  things,  and  as  Man  can  hold  the 
things  created  by  Himself  in  their  order 
to  eternity. 

22.  That  in  God-Man  infinite  things  are 
one  distinctly,  can  also  be  seen,  as  in  a 
mirror,  from  man.    In  man  there  are  many 


22  ANGELIC    WISDOM  [n.  22 

and  numberless  things,  as  said  above;  but 
still  man  feels  them  all  as  one.  From  sen- 
sation he  knows  nothing  of  his  brains,  of 
his  heart  and  lungs,  of  his  liver,  spleen, 
and  pancreas ;  or  of  the  numberless  things 
in  his  e3^es,  ears,  tongue,  stomach,  genera- 
tive organs,  and  the  remaining  parts ;  and 
because  from  sensation  he  has  no  knowl- 
edge of  these  things,  he  is  to  himself  as  a 
one.  The  reason  is  that  all  these  are  in 
such  a  form  that  not  one  can  be  lacking; 
for  it  is  a  form  recipient  of  life  from  God- 
Man  (as  was  shown  above,  n.  4-6).  From 
the  order  and  connection  of  all  things 
in  such  a  form  there  comes  the  feeling, 
and  from  that  the  idea,  as  if  they  were 
not  many  and  nmnberless,  but  were  one. 
From  this  it  may  be  concluded  that  the 
many  and  numberless  things  which  make 
in  man  a  seeming  one,  a  Very  Man  who  is 
God,  are  one  distinctly,  3^ea,  most  dis- 
tinctly. 


N.  23]       COXCEKNIXG    DIVINE    LOVE  23 


THERE  IS    OXE    GOD-MAX,   FROM    WHOM    ALL 
THIXGS    COME. 

23.  All  things  of  human  wisdom  unite, 
and  as  it  were  center  in  this,  that  there  is 
one  God,  the  Creator  of  the  universe :  con- 
sequently a  man  who  has  reason,  from  the 
general  nature  of  his  understanding,  does 
not  and  cannot  think  otherwise.  Say  to 
any  man  of  sound  reason  that  there  are 
two  Creators  of  the  universe,  and  you  will 
be  sensible  of  his  repugnance,  and  this, 
perhaps,  from  the  mere  sound  of  the  phrase 
in  his  ear ;  from  which  it  appears  that  all 
things  of  human  reason  unite  and  center 
in  this,  that  God  is  one.  There  are  two 
reasons  for  this.  First,  the  very  capacity 
to  think  rationally,  viewed  in  itself,  is  not 
man's,  but  is  God's  in  man ;  upon  this  ca- 
pacity human  reason  in  its  general  nature 
depends,  and  this  general  nature  of  reason 
causes  man  to  see  as  from  himself  that  God 
is  one.  Secondh/,  by  means  of  that  capac- 
ity man  either  is  in  the  light  of  heaven, 
or  he  derives  the  generals  of  his  thought 


24  AXGKLIC    ^VISDOM  [x.    23 

therefrom ;  and  it  is  a  Tuiivei'sal  of  the 
light  of  heaven  that  God  is  one.  It  is 
otherwise  wlien  man  bj'  that  capacity  has 
X)erverted  the  lower  parts  of  his  under- 
standing; such  a  man  indeed  is  endowed 
with  that  capacity,  but  by  the  twist  given 
to  these  lower  parts,  he  turns  it  contrari- 
wise, and  thereby  his  reason  becomes  un- 
sound. 

24.  Every  man,  even  if  unconsciously, 
thinks  of  a  body  of  men  as  of  one  man; 
therefore  he  instantly  perceives  what  is 
meant  when  it  is  said  that  a  king  is  the 
head,  and  the  subjects  are  the  body,  also 
that  this  or  that  person  has  such  a  place 
in  the  general  bod}',  that  is,  in  the  king- 
dom. As  it  is  with  the  body  politic,  so  is 
it  with  the  body  spiritual.  The  bod}'  spii^ 
itual  is  the  church ;  its  head  is  God-Man ; 
and  from  this  it  is  plain  how  the  church 
thus  viewed  as  a  man  would  appear  if  in- 
stead of  one  God,  the  Creator  and  Sustain- 
er  of  the  universe,  several  were  thought  of/ 
The  church  thus  viewed  would  appear  as 
one  body  with  several  heads ;  thus  not  as  a 
man,  but  as  a  monster.    If  it  be  said  that 


IT.  24]-      CONCERNING    DIVINE    LOVE  25 

these  heads  have  one  essence,  and  that 
thus  together  they  make  one  head,  the  only 
conception  possible  is  either  that  of  one 
head  with  several  faces  or  of  several  heads 
with  one  face ;  thus  making  the  church, 
viewed  as  a  whole,  appear  deformed.  But 
in  truth,  the  one  God  is  the  head,  and  the 
church  is  the  body,  which  acts  under  the 
command  of  the  head,  and  not  from  itself ; 
as  is  also  the  case  in  man ;  and  from  this 
it  is  that  there  can  be  only  one  king  in  a 
kingdom,  for  several  kings  would  rend  it 
asunder,  but  one  is  able  to  preserve  its 
ujiity. 

25.  So  would  it  be  with  the  church  scat- 
tered throughout  the  whole  globe,  which  is 
called  a  communion,  because  it  is  as  one 
body  under  one  head.  It  is  known  that  the 
head  rules  the  bod}^  under  it  at  will;  for 
understanding  and  will  have  their  seat  in 
the  head ;  and  in  conformity  to  the  under- 
standing and  will  the  body  is  directed,  even 
to  the  extent  that  the  body  is  nothing  but 
obedience.  As  the  body  can  do  nothing 
except  from  the  understanding  and  will  in 
the  head,  so  the  man  of  the  church  can  do 


26  ANGELIC    WISDOM  [n.  25 

nothing  except  from  God.  The  body  seems 
to  act  of  itself,  as  if  the  hands  and  feet 
in  acting  are  moved  of  themselves ;  or  the 
mouth  and  tongue  in  speaking  vibrate  of 
themselves,  when,  in  fact,  they  do  not  in 
the  slightest  degree  act  of  themselves,  but 
only  from  an  affection  of  the  will  and  the 
consequent  thought  of  the  understanding 
in  the  head.  Suppose,  now,  one  body  to 
have  several  heads  and  each  head  to  be  free 
to  act  from  its  own  understanding  and  its 
own  will,  could  such  a  body  continue  to 
exist  ?  For  among  several  heads  singleness 
of  purj)ose,  such  as  results  from  one  head 
would  be  impossible.  As  in  the  church,  so 
in  the  heavens ;  heaven  consists  of  myriads 
of  myriads  of  angels,  and  unless  these  all 
and  each  looked  to  one  God,  they  would  fall 
away  from  one  another  and  heaven  would 
be  broken  up.  Consequently,  if  an  angel  of 
heaven  but  thinks  of  a  plurality  of  gods 
he  is  at  once  separated;  for  he  is  cast  out 
into  the  outmost  boundary  of  the  heavens, 
and  sinks  downward. 

26.  Because  the  whole  heaven  and  all 
things  of  heaven  have  relation  to  one  God, 


N.  26]       C0NCERN1^'G    DIVINE    LOVE  27 

angelic  speech  is  such  that  by  a  certain 
unison  flowing  from  the  unison  of  heaven 
it  closes  in  a  single  cadence — a  proof  that 
it  is  impossible  for  the  angels  to  think 
otherwise  than  of  one  God;  for  sj)eech  is 
from  thought. 

27.  Who  that  has  sound  reason  can  help 
seeing  that  the  Divine  is  not  divisible  ? 
also  that  a  plurality  of  Infinites,  of  Uncre- 
ates,  of  Omnipotents,  and  of  Gods,  is  im- 
possible ?  Suppose  one  destitute  of  reason 
^ere  to  declare  that  a  plurality  of  Infinites, 
of  XJncreates,  of  Omnipotents,  and  of  Gods 
is  possible,  if  only  they  have  one  identical 
essence,  and  this  would  make  of  them  one 
Infinite,  Uncreate,  Omnipotent,  and  God, 
would  not  the  one  identical  essence  be  one 
identity?  And  one  identity  is  not  possi- 
ble to  several.  If  it  should  be  said  that 
one  is  from  the  other,  the  one  who  is  from 
the  other  is  not  God  in  Himself ;  neverthe- 
less, God  in  Himself  is  the  God  from  whom 
all  things  are  (see  above,  n.  16). 


28  ANGELIC    WISDOM  [n.  28 


THE   DIVINE   ESSENCE   ITSELF    IS    LOVE    AND 
WISDOM. 

28.  Sum  up  all  things  you  know  and 
submit  them  to  careful  inspection,  and  in 
some  elevation  of  spirit  search  for  the  uni- 
versal of  all  things,  and  jou  cannot  con- 
clude otherwise  than  that  it  is  Love  and 
Wisdom.  For  these  are  the  two  essentials 
of  all  things  of  man's  life;  everj'thing  of 
that  life,  civil,  moral,  and  spiritual,  hinges 
upon  these  two,  and  apart  from  these  two 
is  nothmg.  It  is  the  same  with  all  things 
of  the  life  of  the  composite  Man,  which  is, 
as  was  said  above,  a  society,  larger  or 
smaller,  a  kingdom,  an  empire,  a  church, 
and  also  the  angelic  heaven.  ♦  Take  away 
love  and  wisdom  from  these,  and  consider 
whether  they  be  anything,  and  you  will 
find  that  aj^art  from  love  and  wisdom  as 
their  origin  they  are  nothing. 

29.  Love  together  with  wisdom  in  its 
very  essence  is  in  God.  This  no  one  can 
deny ;  for  God  lov^es  every  one  from  love 
in  Himself,  and  leads  every  one  from  wis- 


N.  29]      CONCERNING    DIVINE    LOVE  29 

dom  in  Himself.  The  created  universe, 
too,  viewed  in  relation  to  its  order,  is  so 
full  of  wisdom  coming  forth  from  love 
that  all  things  in  the  aggregate  may  be 
said  to  be  wisdom  itself.  For  things  limit- 
less are  in  such  order,  successively-  and 
simultaneously,  that  taken  together  they 
make  a  one.  It  is  from  this,  and  this 
alone,  that  they  can  be  held  together  and 
continually  preserved. 

30.  It  is  because  the  Divine  Essence 
itself  is  Love  and  Wisdom  that  man  has 
two  capacities  for  life ;  from  one  of  these 
he  has  understanding,  from  the  other  will. 
The  capacity  from  which  he  has  under- 
standing derives  everything  it  has  from 
the  influx  of  wisdom  from  God,  and  the 
capacity  from  which  he  has  wdll  derives 
everything  it  has  from  the  influx  of  love 
from  God.  Man's  not  being  truly  wdse  and 
not  loving  rightly  does  not  take  away 
these  capacities,  but  merely  closes  them 
up ;  and  so  long  as  they  are  closed  up,  al- 
though the  understanding  is  still  called  un- 
derstanding and  the  will  is  called  will, 
they  are  not  such  in  essence.    If  these  two 


30  ANGELIC    WISDOM  [n.  30 

capacities,  therefore,  were  to  be  taken 
away,  all  that  is  hiunaii  would  perish ;  for 
the  human  is  to  think  and  to  speak  from 
thought,  and  to  will  and  to  act  from  will, 
l^rom  this  it  is  clear  that  the  Divine  has 
its  seat  in  man  in  these  two  capacities,  the 
ca})acity  to  be  wise  and  the  capacity  to 
love  (that  is,  that  one  may  be  wise  and 
may  love).  That  in  man  there  is  a  possi- 
bility of  loving  [and  of  being  wise],  even 
when  he  is  not  wise  as  he  might  be  and 
does  not  love  as  he  might,  has  been  made 
known  to  me  from  much  experience,  and 
will  be  abundantly  shown  elsewhere. 

31.  It  is  because  the  Divine  Essence 
itself  is  Love  and  A\'isdom,  that  all  things 
in  the  universe  have  relation  to  good  and 
truth;  for  everything  that  proceeds  from 
love  is  called  good,  and  everything  that 
proceeds  from  wisdom  is  called  truth.  But 
of  this  more  hereafter. 

32.  It  is  because  the  Divine  Essence 
itself  is  Love  and  Wisdom,  that  the  uni- 
verse and  all  things  in  it,  alive  and  not 
alive,  have  unceasing  existence  from  heat 
and  light ;  for  heat  corresponds  to  love,  and 


N.  32]       COXCEKXIXG    DIVINE    LOVE  31 

light  corresponds  to  wisdom;  and  there- 
fore spiritual  heat  is  love  and  spiritual 
light  is  wisdom.  But  of  this,  also,  more 
hereafter. 

33.  From  Divine  Love  and  from  Divine 
Wisdom,  which  make  the  very  Essence  that 
is  God,  all  affections  and  thoughts  with 
man  have  their  rise — alfections  from  Di- 
vine Love,  and  thoughts  from  Divine  AVis- 
dom ;  and  each  and  all  things  of  man  are 
iiothing  but  affection  and  thought ;  these 
two  are  like  fountains  of  all  things  of  man's 
life.  All  the  enjoyments  and  pleasant- 
nesses of  his  life  are  from  these — enjoy- 
ments from  the  affection  of  his  love,  and 
pleasantnesses  from  the  thoug^ht  therefrom. 
Xow  since  man  was  created  to  he  a  recipi- 
ent, and  is  a  recipient  in  the  degree  in 
which  he  loves  God  and  from  love  to  God 
is  wise,  in  other  words,  in  the  degree  in 
which  he  is  affected  by  those  things  which 
are  from  God  and  thinks  from  that  alfec- 
tion,  it  follows  that  the  Divine  Essence, 
which  is  the  Creator,  is  Divine  Love  and 
Divine  Wisdom. 


32  ANGELIC    WISDOM  [n.  34 

PIVINE    LOVE    IS    OF    DIVINE   WISDOM,    AND 
DIVINE    WISDOM    IS    OF    DIVINE    LOVE. 

34.  In  God-Man  Divine  Esse  (being)  and 
Divine  ^xistere  (taking  form)  are  one  dis- 
tinctly (as  may  be  seen  above,  n.  14-16). 
And  because  Divine  Esse  is  Divine  Love, 
and  Divine  E:ristere  is  Divine  ^^'isdom, 
these  are  likewise  one  distinctly.  They  are 
said  to  be  one  distinctly,  because  love  and 
wisdom  are  two  distinct  things,  yet~"so 
united  that  love  is  of  wisdom,  and  wisdom 
is  of  love,  for  in  wisdom  love  is,  and  in  love 
wisdom  EXISTS ;  and  since  wisdom  derives 
its  Existere  from  love  (as  was  said  above,  n. 
15),  therefore  Divine  Wisdom  also  is  Esse. 
From  this  it  follows  that  love  and  wisdom 
taken  together  are  the  Divine  Esse,  but 
taken  distinctly  love  is  called  Divine  Esse, 
and  wisdom  Divine  Existere.  Such  is  the 
angelic  idea  of  Divine  Love  and  of  Divine 
"Wisdom. 

35.  Since  there  is  such  a  union  of  love 
and  wisdom  and  of  wisdom  and  love  in 
God-Man,  there  is  one  Divine  Essence. 
For  the  Divine  Essence  is  Divine  Love  be- 


N.  So]        COXCEEXIXG    PIYINE    LOVE  33 

cause  it  is  of  Div  iiie  AMsdom  and  is  Divine 
Wisdom,  because  it  is  of  Divine  Love.  And 
since  there  is  sucli  a  union  of  these,  the  Di- 
vine Life  also  is  one.  Life  is  the  Divine 
Essence.  Divine  Love  and  Divine  Wisdom 
are  a  one  because  the  union  is  reciprocal, 
and  reciprocal  union  causes  oneness.  Of 
reciprocal  union,  however,  more  will  be  s^id 
elsewhere. 

36.  There  is  also  a  union  of  love  and 
wisdom  in  every  Divine  work;  from  which 
it  has  perpetuity,  yea,  its  everlasting  dura- 
tion. If  there  were  more  of  Divine  Love 
than  of  Divine  Wisdom,  or  more  of  Divine 
AVisdom  than  of  Divine  Love,  in  any  cre- 
ated work,  it  could  have  continued  exist- 
ence onty  in  the  measure  in  which  the 
two  were  equally  in  it,  anything  in  excess 
passing  off. 

37.  The  Divine  Providence  in  the  re- 
forming, regenerating,  and  saving  of  men, 
partakes  equally  of  Divine  Love  and  of  Di- 
vine Wisdom.  From  more  of  Divine  Love 
than  of  Divine  Wisdom,  or  from  more  of 
Divine  AVisdom  than  of  Divine  Love,  man 
cannot  be  reformed,  regenerated  and  saved. 

3 


34  ANGELIC  WISDOM  [x.  37 

Divine  Love  wills  to  save  all,  but  it  can 
save  only  by  means  of  Divine  Wisdom;  to 
Divine  Wisdom  belong  all  the  laws  through 
which  salvation  is  effected ;  and  these  laws 
Love  cannot  transcend,  because  Divine  Love 
and  Divine  Vv'isdom  are  one  and  act  in 
unison. 

38.  In  the  \Vord,  Divine  Love  and  Di- 
vine AMsdom  are  meant  by  ''righteous- 
ness" and  "judgment/"'  Divine  Love  by 
*'  righteousness,"  and  Divine  Wisdom  by 
"judgment;"  for  this  reason  "righteoas- 
ness"  and  "judgment"  are  predicated  in 
the  Word  of  God  ;  as  in  David : — 

"Righteousness  and  judgment  are  the  support 
of  Thy  Throne  (Ps.  Ixxxix.  14). 

Jehovah  shall  brmg  forth  righteonpnesp  as  the 
light,  and  judgment  as  the  noonday  (Fs.  xxxvii.  0). 

In  Rosea : — 

I  will  betroth  thee  unto  Me  for  ever,  in  right- 
eousness, and  in  judgment  (ii.  10). 

In  Je  re  m  la  li : — 

I  will  raise  unto  David  a  righteous  Branch, 
who  shall  reign  as  King  and  shall  execute  judg- 
ment and  righteousness  in  the  earth  (xxiii.  5). 


N.  38]       CONCERNING    DIVINE    LOVE  35 

In  Isaiah  : — 

He  shall  sit  upon  the  throne  of  David,  and  upon 
his  kingdom,  to  establish  it  in  judgment  and  in 
righteousness  (ix.  7). 

Jehovah  shall  be  exalted,  because  He  hath  filled 
the  earth  with  judgment  and  righteousness  (xxxiiL 
5). 

In  David: — • 

When  I  shall  have  learned  the  judgments  of 
Thy  righteousness.  Seven  times  a  day  do  I  praise 
Thee,  because  of  the  judgments  of  Thy  righteous- 
ness (Ps.  cxix.  7,  164). 

The  same  is  meant  by  "  life-'  and  "  light'' 

in  John  : — • 

In  Him  was, life,  and  the  life  was  the  light  of 
men  (i.  4). 

By  "life"  in  this  passage  is  meant  the 
Lord's  Divine  Love,  and  by  "light"  His 
Divine  Wisdom.  The  same  also  is  meant 
by  "  life"  and  "  spirit"  in  John  : — ■ 

Jesus  said,  The  words  which  I  speak  unto  you, 
they  are  spirit,  and  they  are  life  (vi.  63). 

39.  In  man  love  and  wisdom  appear  as 
t^vo  separate  things,  yet  in  themselves  they 
are  one  distinctly,  because  wath  man  wis- 
dom is  such  as  the  love  is,  and  love  is  such 


36  ANGELIC    WISDOM  [n.  39 

as  the  wisdom  is.  The  wisdom  that  does 
not,  mj^ke -one  with  its  love  apj)ears  to  be 
wisdom,  but  it  is  not;  and  the  love  that 
does  not  make  one  with  its  wisdom  appears 
tol5e  the  love  of  wisdom,  but  it  is  not ;  for 
the  one  must  derive  its  essence  and  its  life 
reciprocally  from  the  other.  AMth  man  love 
and  wisdom  appear  as  two  separate  things, 
because  with  him  the  ca^iacity  for  under- 
standing may  be  elevated  into  the  light  of 
heaven,  but  not  the  capacity  for  loving, 
except  so  far  as  he  acts  according  to  his 
understanding.  Any  apparent  wisdom 
therefore,  which  does  not  make  one  with 
the  love  of  wisdom,  sinks  back  into  the 
love  which  does  make  one  with  it ;  and  this 
may  be  a  love  of  unwisdom,  yea,  of  insan- 
ity. Thus  a  man  may  know  from  ^nsdom 
that  he  ought  to  do  this  or  that,  and  yet 
he  does  not  do  it,  because  he  does  not  love 
it.  But  so  far  as  a  man  does  from  love 
what  wisdom  teaches,  he  is  an  image  of 
God. 


N.  40]       COXCERXIXG    DIVINE    LOVE  37 


DIVIXE     LOVE     AXD     DIVIXE     WISDOM     ARE 
SUBSTAXCE  AXD  ARE  FORM. 

40.  The  idea  of  men  in  general  about  love 
and  about  wisdom  is  that  they  are  like  some- 
thing hovering  and  floating  in  thin  air  or 
ether  or  like  Avhat  exhales  from  something 
of  this  kind.  Scarcely  any  one  believes  that 
they  are  really  and  actually  substance  and 
form.  Even  those  who  recognize  that  the}^ 
are  substance  and  form  still  think  of  the 
love  and  the  wisdom  as  outside  the  sub- 
ject and  as  issuing  from  it.  Tor  they  call 
substance  and  form  that  which  they  think 
of  as  outside  the  subject  and  as  issuing 
from  it,  even  though  it  be  something  hov- 
ering and  floating ;  not  knowing  that  love 
and  wisdom  are  the  subject  itself,  and  that 
what  is  perceived  outside  of  it  and  as  hov- 
ering and  floating  is  nothing  but  an  ap- 
pearance of  the  state  of  the  subject  in  it- 
self. There  are  several  reasons  why  this 
has  not  hitherto  been  seen,  one  of  which 
is,  that  appearances  are  the  first  things 
out  of  which  the  human  mind  forms  its 


38  ANGELIC    WISDOM  [x.  40 

understanding,  and  these  appearances  the 
mind  can  shake  off  only  by  the  exploration 
of  the  cause  ;  and  if  the  cause  lies  deeply 
hidden,  the  mind  can  explore  it  onh'  by 
keeping  the  understanding  for  a  long  time 
in  spiritual  light ;  and  this  it  cannot  do  by 
reason  of  the  natural  light  which  continu- 
ally withdraws  it.  The  truth  is,  however, 
that  love  and  wisdom  are  the  real  and  act- 
tual  substance  and  form  that  constitute 
the  subject  itself. 

41.  But  as  this  is  contrary  to  appear- 
ance, it  may  seem  not  to  merit  belief  un- 
less it  be  proved;  and  since  it  can  be 
proved  only  b}^  such  things  as  man  can 
apprehend  by  his  bodily  senses,  by  these 
it  shall  be  proved.  Man  has  live  external 
senses,  called  touch,  taste,  smell,  hearing: 
and  sight.  The  subject  of  touch  is  the 
skin  by  which  man  is  enveloped,  the  very 
substance  and  form  of  the  skin  causing  it 
to  feel  whatever  is  applied  to  it.  The 
sense  of  touch  is  not  in  the  things  applied, 
but  in  the  substance  and  form  of  the  skin, 
which  are  the  sul)ject;  the  sense  itself  is 
nothing  but  an  affecting  of  the  subject  by 


N.  4l]       COXCERNING    DIVINE    LOVE  39 

the  things  applied.  It  is  the  same  with 
taste ;  this  sense  is  only  an  affecting  of  the 
substance  and  form  of  the  tongue;  the 
tongue  is  the  subject.  It  is  the  same  with 
smell;  it  is  well  known  that  odor  affects 
the  nostrils,  and  that  it  is  in  the  nostrils, 
and  that  the  nostrils  are  affected  by  the 
odoriferous  particles  touching  them.  It  is 
tiie  same  with  hearing,  which  seems  to  be 
in  the  place  where  the  sound  originates; 
but  the  hearing. is  in  the  ear,  and  is  an 
afiecting  of  its  substance  and  form ;  that 
the  hearing  is  at  a  distance  from  the  ear  is 
an  appearance.  It  is  the  same  with  sight. 
When  a  man  sees  objects  at  a  distance,  the 
seeing  appears  to  be  there ;  yet  the  seeing 
is  in  the  eye,  which  is  the  subject,  and  is 
likewise  an  affecting  of  the  subject.  Dis- 
tance is  solely  from  the  judgment  conclud- 
ing about  space  from  things  intermediate, 
or  from  the  diminution  and  consequent  in- 
distinctness of  the  object,  an  image  of 
which  is  produced  interiorly  in  the  eye  ac- 
cording to  the  angle  of  incidence.  From 
this  it  is  evident  that  sight  does  not  go 
out  from  the  eye  to  the  object,  but  that 


40  AXGELIC    WISDrTM  [x.  41 

the  image  of  the  object  enters  the  eye  and 
affects  its  substance  and  form.  Thus  it  is 
just  the  same  with  sight  as  with  hearin,ir; 
hearing  does  not  go  out  from  the  ear  to 
catch  the  sound,  but  the  sound  enters  the 
ear  and  affects  it.  From  all  this  it  can  be 
seen  that  the  affecting  of  the  substance 
and  form  which  causes  sense  is  not  a  some- 
thing separate  from  the  subject,  but  only 
causes  a  change  in  it,  the  subject  remain- 
ing the  subject  then  as  before  and  after- 
wards. From  this  it  follows  that  seeing, 
hearing,  smell,  taste,  and  touch,  are  not  a 
something  volatile  flowing  from  their  or- 
gans, but  are  the  organs  themselves,  con- 
sidered in  their  substance  and  form,  and 
that  when  the  organs  are  affected  sense  is 
produced. 

42.  It  is  the  same  with  love  and  wis- 
dom, with  this  difference  only,  that  the 
substances  and  forms  which  are  love  and 
wisdom  are  not  obvious  to  the  eyes  as  the 
organs  of  the  external  senses  are.  Xever- 
theless,  no  one  can  deny  that  those  things 
of  wisdom  and  love,  which  are  called 
thoughts,  perceptions  and  affections,  are 


iSr.  42]       COXCEENING    DIVIDE    LOVE  41 

substances  and  forms,  and  not  entities 
flying  and  flowing  out  of  nothing,  or 
abstracted  from  real  and  actual  substance 
and  form,  which  are  subjects.  For  in  the 
brain  are  substances  and  forms  innumer- 
able, in  which  every  interior  sense  which 
pertains  to  the  miderstanding  and  will  has 
its  seat.  The  affections,  perceptions  and 
thoughts  there  are  not  exhalations  from 
these  substances,  but  are  all  actually  and 
really  subjects  emitting  nothmg  from 
themselves,  but  merely  undergoing  changes 
according  to  whatever  flows  against  and 
affects  them.  This  may  be  seen  from  what 
has  been  said  above  about  the  external 
senses.  Of  what  thus  flows  against  and 
affects  more  will  be  said  below. 

43.  Prom  all  this  it  may  now  first  be 
seen  that  Divine  Love  and  Divine  AYis- 
dom  in  themselves  are  substance  and 
form ;  for  they  are  very  Esse  and  Existere  ; 
and  unless  they  were  such  Esse  and  Exist- 
ere as  they  are  substance  and  form,  they 
would  be  a  mere  thing  of  reasoning,  which 
in  itself  is  nothing. 


42  ANGELIC    WISDOM  [n.  44 


DIVINE  LOVE  AND  DIVINE  WISDOM  ARE 
SUBSTANCE  AND  FORM  IN  ITSELF,  THUS 
THE    VERY    AND    THE    ONLY. 

44.  That  Divine  Love  and  Divine  Wis- 
dom are  substance  and  form  has  been  proved 
just  above;  and  that  Divine  Esse  (being) 
and  Existere  (taking  form)  are  Esse  and  Ex- 
istere  in  itself,  has  also  been  said  above.  It 
cannot  be  said  to  be  Esse  and  Existere  from 
itself,  because  this  involves  a  beginning, 
and  a  beginning  from  something  within  in 
which  would  be  Esse  and  Existere  in  itself. 
But  very  Esse  and  Existere  in  itself  is  from 
eternity.  Very  Esse  and  Existere  in  itself 
is  also  uncreated,  and  everything  created 
must  needs  be  from  an  Uncreate.  What  is 
created  is  also  finite,  and  the  finite  can 
exist  only  from  the  Infinite. 

45.  He  who  by  exercise  of  thought  is 
able  to  grasp  the  idea  of  and  to  compre- 
hend, Esse  and  Existere  in  itself,  can  cer 
tainly  perceive  and  comprehend  that  it  is 
the  Very  and  the  Onl}^  That  is  called  the 
Very  which  alone  is ;  and  that  is  called  the 


N.  4o]       COXCERNIXG    DIVINE    LOVE  43 

Only  from  which  every  thing  else  pro- 
ceeds. Xow  because  the  Very  and  the 
Only  is  substance  and  form,  it  follows 
that  it  is  the  very  and  only  substance  and 
form.  Because  this  very  substance  and 
form  is  Divine  Love  and  Divine  Wisdom, 
it  follows  that  it  is  the  very  and  only 
Love,  and  the  very  and  only  Wisdom; 
consequently,  that  it  is  the  very  and  only 
Essence,  as  well  as  the  very  and  only 
Life :  for  Life  is  Love  and  Wisdom. 

46.  Prom  all  this  it  can  be  seen  how 
sensually  (that  is,  how  much  from  the 
bodily  senses  and  their  blindness  in  spirit- 
ual matters)  do  those  think  who  maintain 
that  Xature  is  from  herself.  They  think 
from  'the  eye,  and  are  not  able  to  think 
from  the  understanding.  Thought  from 
the  eye  closes  the  understanding,  but 
thought  from  the  understanding  opens  the 
eye.  Such  persons  cannot  think  at  all  of 
Esse  and  Existere  in  itself,  and  that  it  is 
Eternal,  L^ncreate,  and  Infinite;  neither 
can  they  think  at  all  of  life,  except  as  a 
something  fleeting  and  vanishing  into 
nothingness ;  nor  can  they  think  otherwise 


44  ANGELIC    WISDOM  [x.  46 

of  Love  and  Wisdom,  nor  at  all  that  from 
these  are  all  things  of  nature.  Xeither  can 
it  be  seen  that  from  these  are  all  things 
of  nature,  unless  nature  is  regarded,  not 
from  some  of  its  forms,  which  are  merely 
objects  of  sight,  but  from  Uses  in  their 
succession  and  order.  For  uses  are  from 
life  alone,  and  their  succession  and  order 
are  from  wisdom  and  love  alone;  while 
forms  are  only  containants  of  uses.  Con- 
sequently, if  forms  alone  are  regarded, 
nothing  of  life,  still  less  anything  of  love 
and  wisdom,  thus  nothing  of  God,  can  be 
seen  in  nature. 


DIVINE    LOVE    AND     DIVINE    WISDOM    MUST 
NECESSARILY     HAVE      BEING     (esse)     AND 

HAVE  FORM    (exlstere)   in  others  cre- 
ated   BY   ITSELF. 

47.  It  is  the  essential  of  love  not  to 
love  self,  but  to  love  others,  and  to  be  con- 
joined with  others  by  love.  It  is  the  essen- 
tial of  love,  moreover,  to  be  loved  by 
others,   for   thus   conjunctioii   is  effecte^> 


X.  47]       COXCEKNIXG    DIVINE    LOVE  45 

The  essence  of  all  love  consists  in  con- 
junction; this,  in  fact,  is  its  life,  which  is 
called  enjoyment,  pleasantness,  delight, 
sweetness,  bliss,  happiness  and  felicity. 
Love  consists  in  this,  that  its  own  should 
be  another's;  to  feel  the  joy  of  another  as 
joy  in  oneself,  that  is  loving.  But  to  feel 
one's  own  joy  in  another  and  not  the 
other's  303-  in  oneself  is  not  loving;  for  this 
is  lovmg  self,  Y\'hile  the  former  is  loving 
the  neighbor.  These  two  kinds  of  love 
are  diametrically  opposed  to  each  other. 
Either,  it  is  true,  conjoins;  and  to  love 
one's  own,  that  is,  oneself,  in  anotl^er  does 
not  seem  to  divide;  but  it  does  so  effec- 
tually divide  that  so  far  as  any  one  has 
loved  another  in  this  manner,  so  far  he 
afterwards  hates  him.  For  such  con j mic- 
tion is  by  its  own  action  gradually 
loosened,  and  then,  in  like  measure,  love  is 
turned  to  hate. 

48.  Who  that  is  capable  of  discerning 
the  essential  character  of  love  cannot  see 
this  ?  For  what  is  it  to  love  self  alone, 
instead  of  loving  some  one  outside  of  self 
by  whom  one  may  be  loved  in  return?    Is 


46  ANGELIC    WISDOM  [jS.  48 

not  this  separation  rather  than  conjunc- 
tion ?  Conjunction  of  love  is  by  reciproca- 
tion ;  and  there  can  be  no  reciprocation  in 
self  alone.  If  there  is  thought  to  be,  it  is 
from  an  imagined  reciprocation  in  others. 
From  this  it  is  clear  that  Divine  Love  must 
necessarily  have  being  (esse)  and  have  form 
(existere)  in  others  whom  it  may  love,  and 
by  whom  it  may  be  loved.  For  as  there  is 
such  a  need  in  all  love,  it  must  be  to  the  full- 
est extent,  that  is,  infinitely  in  Love  Itself. 
49.  With  respect  to  God;  it  is  impos 
sible  for  Him  to  love  others  and  to  be 
loved  reciprocally  by  others  in  whom  there 
is  anything  of  infinity,  that  is,  anything 
of  the  essence  and  life  of  love  in  itself, 
or  anything  of  the  Divine.  For  if  there 
were  beings  having  in  them  anything  of 
infinity,  that  is,  of  the  essence  and  life  of 
love  in  itself,  that  is,  of  the  Divine,  it 
would  not  be  God  loved  by  others,  but  God 
loving  Himself;  since  the  Infinite,  that  is, 
the  Divine,  is  one  only,  and  if  this  were  in 
others.  Itself  would  be  in  them,  and  would 
be  the  love  of  self  Itself;  and  of  that  love 
not  the  least  trace  can  possibly  be  in  God, 


N.  49]       CONCERNING    DIVINE    LOVE  47 

since  it  is  wholly  opposed  to  the  Divine 
Essence.  Consequently,  for  this  relation 
to  be  possible  there  must  be  others  in 
whom  there  is  nothing  of  the  Divine  in 
itself.  That  it  is  possible  in  beings  created 
from  the  Divine  will  be  seen  below.  But 
that  it  may  be  possible,  there  must  be 
Inhnite  Wisdom  making  one  Avith  Infinite 
Love;  that  is,  there  must  be  the  Divine 
Love  of  Divine  Wisdom,  and  the  Divine 
Wisdom  of  Divine  Love  (concerning  Avhich 
see  above,  n.  34-39). 

50.  Upon  a  perception  and  knowledge 
of  this  mystery  depend  a  perception  and 
knowledge  of  all  things  of  existence,  that 
is,  creation ;  also  of  all  things  of  continued 
existence,  that  is,  preservation  by  God ;  in 
other  words,  of  all  the  works  of  God  in  the 
created  universe;  of  which  the  following 
pages  treat. 

51.  But  do  not,  I  entreat  you,  confuse 
3' our  ideas  with  tmie  and  with  space,  for 
so  far  as  time  and  space  enter  into  your 
ideas  when  you  read  what  follows,  you  will 
not  understand  it;  for  the  Divine  is  not 
in   time    and   space.     This    will   be    seen 


48  ANGELIC    WISDOM  [n.  51 

clearly  in  the  progress  of  this  work,  and 
in  particular  from  what  is  said  of  eternity, 
intinity,  and  omnipresence. 


ALL  THINGS  IN  THE  UNIVERSE  WERE 
CREATED  FROM  THE  DIVINE  LOVE  AND 
THE    DIVINE    WISDOM    OF     GOD-MAN. 

52.  So  full  of  Divine  Love  and  Divine 
Wisdom  is  the  universe  in  greatest  and 
least,  and  in  first  and  last  things,  that  it 
may  be  said  to  be  Divine  Love  and  Divine 
^Yisdom  in  an  image.  That  this  is  so  is 
clearly  evident  from  the  correspondence  of 
all  things  of  the  universe  with  all  things 
of  man.  There  is  such  correspondence  of 
each  and  every  thing  that  takes  form  in 
the  created  universe  with  each  and  every 
thing  of  man,  that  man  may  be  said  to 
be  a  sort  of  iiniverse.  There  is  a  corre- 
spondence of  his  affections,  and  thence  of 
his  thoughts,  with  all  things  of  the  animal 
kingdom;  of  his  will,  and  thence  of  his 
understanding,  with  all  things  of  the  vege- 


N.  62]       CONCERXIXG    DIVINE    LOVE  49 

table  kingdom ;  and  of  his  outmost  life 
with  all  things  of  the  mineral  kingdom. 
That  there  is  such  a  correspondence  is  not 
apparent  to  any  one  in  the  natural  world, 
but  it  is  apparent  to  every  one  who  gives 
heed  to  it  in  the  spiritual  world.  In  that 
world  there  are  all  things  that  take  form 
in  the  natural  world  in  its  three  king- 
doms, and  they  are  correspondences  of 
affections  and  thoughts,  that  is,  of  affec- 
tions from  the  will  and  of  thoughts  from 
the  understanding,  also  of  the  outmost 
things  of  the  life,  of  those  who  are  in  that 
world,  around  whom  all  these  things  are 
visible,  presenting  an  appearance  like  that 
of  the  created  universe,  with  the  differ- 
ence that  it  is  in  lesser  form.  From  this 
it  is  very  evident  to  angels,  that  the  cre- 
ated universe  is  an  image  representative 
of  God-Man,  and  that  it  is  His  Love  and 
Wisdom  which  are  presented,  in  an  image, 
in  the  universe.  Not  that  the  created 
universe  is  God-Man,  but  that  it  is  from 
Him ;  for  nothing  whatever  in  the  created 
universe  is  substance  and  form  in  itself, 
or  life  in   itself,  or  love  and  wisdoin  in 

4 


50  ANOELIC    WISDOM  [n.  52 

itself,  yea,  neither  is  man  a  man  in  him- 
self, but  all  is  from  God,  who  is  Man, 
Wisdom  and  Love,  also  Form  and  Sub- 
stance, in  itself.  That  which  has  Being- 
in-itself,  is  uncreate  and  infinite ;  but  what- 
ever is  from  Very  Being,  since  it  contains 
in  it  nothing  of  Being-in-itself,  is  created 
and  finite,  and  this  exhibits  an  image  of 
Him  from  whom  it  has  being  and  has 
form. 

53.  Of  things  created  and  finite  esse  (be- 
ing) and  exisfere  (taking  form)  can  be  predi- 
cated, likewise  substance  and  form,  also 
life,  and  even  love  and  wisdom ;  but  these 
are  all  created  and  finite.  This  can  be  said 
of  things  created  and  finite,  not  because 
they  possess  anything  Divine,  but  because 
they  are  in  the  Divine,  and  the  Divine  is  in 
them.  For  everything  that  has  been  cre- 
ated is,  in  itself,  inanimate  and  dead,  but 
all  things  are  animated  and  made  alive 
by  this,  that  the  Divine  is  in  them,  and 
that  they  are  in  the  Divine. 

54.  The  Divine  is  not  in  one  subject 
differently  from  what  it  is  in  another,  but 
one  created  subject  differs  from  another; 


N.  54]       CONCERNING    DIVINE    LOVE  51 

for  uo  two  things  can  be  precisely  alike, 
consequently  each  thing  is  a  different  con- 
tainant.  On  this  account,  the  Divine  as 
imaged  forth  presents  a  variety  of  appear- 
ances. Its  presence  in  opposites  will  be 
discussed  hereafter. 


ALL  THINGS  IN  THE  CREATED  UNIVERSE 
ARE  RECIPIENTS  OF  THE  DIVINE  LOVE 
AND    THE    DIVINE    WISDOM    OF    GOD-MAN. 

55.  It  is  well  known  that  each  and  all 
things  of  the  universe  were  created  by 
God  ;  hence  the  universe,  with  each  and 
every  thing  pertaining  to  it,  is  called  in 
the  Word  the  work  of  the  hands  of  Je- 
hovah. There  are  those  who  maintain  that 
the  world,  with  everything  it  includes, 
was  created  out  of  nothing,  and  of  that 
nothing  an  idea  of  absolute  nothingness 
is  entertained.  From  absolute  nothing- 
ness, however,  nothing  is  or  can  be  made. 
This  is  an  established  truth.  The  uni- 
verse, therefore,  which  is  God's  image,  and 


62  AXGELIC    WISDOM  [n.   55 

consequently  full  of  God,  could  be  created 
only  in  God  from  God;  for  God  is  Fsse 
itself,  and  from  Usse  must  be  whatever  is. 
To  create  what  is,  from  nothing  Avhich  is 
not,  is  an  utter  contradiction.  ])ut  still, 
that  which  is  created  in  God  from  God  is 
not  continuous  from  Him ;  for  God  is  Fsse 
in  itself,  and  in  created  things  there  is 
not  any  £sse  in  itself.  If  there  were  in 
created  things  ?inj  Usse  in  itself,  this 
would  be  continuous  from  God,  and  that 
which  is  continuftus  from  God  is  God. 
The  angelic  idea  of  this  is,  that  what  is 
created  in  God  from  God,  is  like  that  in 
man  which  has  been  derived  from  his  life, 
but  from  which  the  life  has  been  with- 
drawal, which  is  of  such  a  nature  as  to 
be  in  accord  with  his  life,  and  yet  it  is 
not  his  life.  The  angels  confirm  this  by 
many  things  which  have  existence  in  their 
heaven,  where  they  say  they  are  in  God, 
and  God  is  in  them,  and  still  that  they 
have,  in  their  esse,  nothing  of  God  which 
is  God.  ]\[any  things  whereby  they  prove 
this  will  be  presented  hereafter;  let  this 
serve  for  present  information. 


N.   56]       COXCERXIXG    DIVINE    LOVE  53 

56.  Every  created  thing,  by  virtue  of 
this  origin,  is  such  in  its  iiatui-e  as  to  be  a 
recipient  of  God,  not  by  continuity,  but 
by  contiguity.  By  the  latter  and  not  the 
former  comes  its  capacity  for  conjunction. 
For  having  been  created  in  God  from  God, 
it  is  adapted  to  conjunction;  and  because 
it  has  been  so  created,  it  is  an  analogue, 
and  through  such  conjunction  it  is  like  an 
image  of  God  in  a  mirror. 

57.  From  this  it  is  that  angels  are  an- 
gels, not  from  themselves,  but  by  virtue 
of  this  conjunction  with  God-Man;  and 
this  conjunction  is  according  to  the  recep- 
tion of  Divine  Good  and  Divine  Truth, 
which  are  God,  and  which  seem  to  proceed 
from  Him,  though  really  they  are  in  Him. 
This  reception  is  according  to  their  appli- 
cation to  themselves  of  the  laws  of  order, 
which  are  Divine  truths,  in  the  exercise  of 
that  freedom  of  thinking  and  willing  ac- 
cording to  reason,  which  they  possess  from 
the  Lord  as  if  it  were  their  own.  By 
this  they  have  a  reception,  as  if  from 
themselves,  of  Divine  Good  and  of  Divine 
Truth,  and  by  this  there  is  a  reciprocation 


54  ANGKLIC    WISDOM  [n.   57 

of  love ;  for,  as  was  said  above,  love  is  im- 
possible unless  it  is  reciprocal.  The  same 
is  true  of  men  on  the  earth.  From  what 
has  been  said  it  can  now  iirst  be  seen  that 
all  things  of  the  created  universe  are  recipi- 
ents of  the  Divine  Love  and  the  Divine 
^Visdom  of  God-Man. 

58.  It  cannot  yet  be  intelligibly  ex- 
plained how  all  other  things  of  the  uni- 
verse which  are  unlike  angels  and  men, 
that  is,  the  things  below  man  in  the  animal 
kingdom,  and  the  things  below  these  in  the 
vegetable  kingdom,  and  the  things  still 
below  these  in  the  mineral  kingdom,  are 
also  recipients  of  the  Divine  Love  and  of 
the  Divine  Wisdom  of  God-]\Ian ;  for  many 
things  need  to  be  said  first  about  degrees 
of  life,  and  degrees  of  the  recipients  of 
life.  Conjunction  with  these  things  is  ac- 
cording to  their  uses:  for  no  good  use  has 
any  other  origin  than  through  a  like  con- 
junction with  God,  but  yet  different  ac- 
cording to  degrees.  This  conjunction  in 
its  descent  becomes  successively  such  that 
nothing  of  freedom  is  left  therein,  because 
nothing  of  reason,  and  therefore  nothing 


X.   58]       CONCKKXING    DIVINE    LOVE  o5 

of  tlie  appearance  of  life ;  but  still  they 
are  recipients.  Because  they  are  recipi- 
ents, the}-  are  also  re-agcnts;  and  foras- 
much as  they  are  re-agents*,  they  are  con- 
tainants.  Conjunction  with  uses  which 
are  not  good  will  be  discussed  when  the 
origin  of  evil  has  been  made  known. 

59.  From  the  above  it  can  be  seen  that 
the  Divine  is  in  each  and  every  thing 
of  the  created  universe,  and  consequently 
that  the  created  universe  is  the  work  of 
the  hands  of  Jehovah,  as  is  said  in  the 
Word ;  that  is,  the  work  of  Divine  Love 
and  Divine  Wisdom,  for  these  are  meant 
by  the  hands  of  Jehovah.  But  though  the 
Divine  is  in  each  and  all  things  of  the 
created  universe  there  is  in  their  esse  noth- 
ing of  the  Divine  in  itself ;  for  the  created 
universe  is  not  God.  but  is  from  God:  and 
since  it  is  from  God.  there  is  in  it  an 
image  of  Him  like  the  image  of  a  man  in 
a  mirror,  wherein  indeed  the  man  appears, 
but  still  there  is  nothing  of  the  man  in  it. 

60.  I  heard  several  about  me  in  the 
spiritual  world  talking  together,  who  said 
that  they  were  quite  willing  to  acknowl- 


56  ANGELIC    WISDOM  [n.  (jO 

edge  that  the  Divine  is  in  each  and  every 
thing  of  the  universe,  because  they  behold 
therein  the  wonderful  works  of  God,  and 
these  are  the  more  wonderful  the  more 
interiorly  they  are  examined.  And  yet, 
when  they  were  told  that  the  Divine  is 
actually  in  each  and  every  thing  of  the 
universe,  they  were  displeased ;  which  is  a 
proof  that  although  they  assert  this  they 
do  not  believe  it.  They  were  therefore 
asked  whether  this  cannot  be  seen  simply 
from  the  mar^-elous  power  which  is  in 
every  seed,  of  producing  its  own  vegetable 
form  in  like  order,  even  to  new  seeds ;  also 
because  in  every  seed  an  idea  of  the  infi- 
nite and  eternal  is  presented;  since  there  is 
in  seeds  an  endeavor  to  multiply  them- 
selves and  to  fructify  infinitely  and  eter- 
nallv  ?  Is  not  this  evident  also  in  every 
living  creature,  even  the  smallest  ?  in  that 
there  are  in  it  organs  of  sense,  also  brains, 
a  heart,  lungs,  and  other  i)arts ;  with  arte- 
ries, veins,  fibers,  muscles,  and  the  activities 
proceeding  therefrom ;  besides  the  surpass- 
ing marvels  of  animal  nature,  about  which 
whole  volumes    have   been   written.     All 


N.  60]       CONCERNING    DIVINE    LOVE  57 

these  wonderful  things  are  from  God ;  but 
the  forms  with  which  they  are  clothed  are 
from  earthy  matters,  out  of  which  come 
plants,  and  in  their  order,  men.  Therefore 
it  is  said  of  man, 

That  lie  was  created  out  of  the  ground,  and 
that  he  is  dust  of  the  earth,  and  that  the  breath 
of  Hves  was  breathed  mto  him  {Genesis  ii.  7). 

From  which  it  is  plain  that  the  Divine  is 
not  man's  own,  but  is  adjoined  to  him. 


ALL    CREATED    THIXGS     HAVE    RELATION    IN 
A    KIND    OF    IMAGE    TO    MAX. 

61.  This  can  be  seen  from  each  and  ail 
things  of  the  animal  kingdom,  from  each 
and  all  things  of  the  vegetable  kingdom, 
and  from  each  and  all  things  of  the  min- 
eral kingdom. 

A  relation  to  man  in  each  and  all  things 
of  the  animal  kingdom  is  evident  from  the 
following.  Animals  of  every  kind  have 
limbs  by  which  they  move,  organs  by 
which   they   feel,  and   viscera  by   which 


58  ANGELIC    WISDOM  [n.  61 

these  are  exercised;  these  they  have  in 
common  with  man.  They  have  also  appe- 
tites and  affections  similar  to  man's  natu- 
ral appetites  and  affections;  and  the}^ 
have  inborn  knowledges  corresponding  to 
their  affections,  in  some  of  wliicli  there 
appears  a  resemblance  to  what  is  si)iritual, 
which  is  more  or  less  evident  in  beasts  of 
the  earth,  and  birds  of  the  air,  and  in  bees, 
silk-worms,  ants,  etc.  From  this  it  is  that 
merely  natural  men  consider  the  living 
creatures  of  this  kingdom  to  be  like  them- 
selves, except  in  the  matter  of  speech. 

A  relation  to  man  arismg  oat  of  each 
and  all  tJiings  of  the  vegetable  lingdoni  is 
evident  from  this :  they  spring  forth  from 
seed,  and  thereafter  proceed  step  by  step 
through  their  periods  of  growth ;  they 
have  something  akin  to  marriage,  followed 
by  prolification ;  their  vegetative  soul  is 
use,  and  they  are  forms  thereof;  besides 
many  other  particulars  which  have  rela- 
tion to  man.  These  also  have  been 
described  by  various  authors. 

A  7'elation  to  man  deducible  from  each  and 
every  thing  of  the  mineral  kingdom  is  seen 


K.  6l]       CONCERNING    DIVINE    LOVE  59 

only  in  an  endeavor  to  produce  forms 
whicli  exhibit  such  a  relation  (which 
forms,  as  said  above,  are  each  and  all 
things  of  the  vegetable  kingdom;,  and  in 
an  endeavor  to  perform  uses  thereby.  For 
when  hrst  a  seed  falls  into  the  bosom  of 
the  earth,  she  cherishes  it,  and  out  of  her- 
self provides  it  with  nourishment  from 
every  source,  that  it  may  shoot  up  and 
present  itself  in  a  form  representative  of 
man.  That  such  an  endeavor  exists  also 
in  its  solid  parts  is  evident  from  corals  at 
the  bottom  of  the  seas  and  from  flowers 
in  mines,  where  they  originate  from  min- 
erals, also  from  metals.  This  endeavor 
towards  vegetating,  and  performing  uses 
thereby,  is  the  outmost  derivation  from 
the  Divine  in  created  things. 

62.  As  there  is  an  endeavor  of  the  min- 
erals of  the  earth  towards  vegetation,  so 
there  is  an  endeavor  of  the  plants  towards 
vivifi cation :  this  accounts  for  insects  of 
various  kinds  corresponding  to  the  odors 
emanating  from  plants.  This  does  not 
arise  from  the  heat  of  this  world's  sun, 
but  from  life  operating  through  that  heat 


60  ANGELIC    WISDOM  [n.  62 

according  to  the  state  of  its  recipients  (as 
will  be  seen  in  what  follows). 

63.  That  there  is  a  relation  of  all 
things  of  the  created  universe  to  man  may 
be  known  from  the  foregoing  statements, 
yet  it  can  be  seen  only  obscurely;  whereas 
in  the  spiritual  world  this  is  seen  clearly. 
In  that  world,  also,  there  are  all  things  of 
the  three  kingdoms,  and  in  the  midst  of 
them  the  angel;  he  sees  them  about  him, 
and  also  knows  that  they  are  representa- 
tions of  himself;  yea,  when  the  inmost  of 
his  understanding  is  opened  he  recognizes 
himself  in  them,  and  sees  his  image  in 
them,  hardly  otherwise  than  as  in  a  mirror. 

64.  From  these  and  from  many  other 
concurring  facts  which  there  is  not  time  to 
adduce  now,  it  may  be  known  with  cer- 
taint}^  that  God  is  a  Man;  and  that  the 
created  universe  is  an  image  of  Him ;  for 
there  is  a  general  relation  of  all  things  to 
Him,  as  well  as  a  particular  relation  of  all 
things  to  man. 


N.  65]       CONCERNING    DIVINE    LOVE  61 


THE  USES  OF  ALL  CREATED  THINGS  ASCEND 
BY  DEGREES  FROM  LAST  THINGS  TO  MAN, 
AND  THROUGH  MAN  TO  GOD  THE  CRE- 
ATOR, FROM  WHOM  THEY  ARE. 

65.  Last  tilings,  as  was  said  above,  are 
each  and  all  things  of  the  mineral  king- 
dom, which  are  materials  of  various  kinds, 
of  a  stony,  saline,  oily,  mineral,  or  metallic 
nature,  covered  over  with  soil  formed  of 
vegetable  and  animal  matters  reduced  to 
the  finest  dust.  In  these  lie  concealed  both 
the  end  and  the  beginning  of  all  uses  which 
are  from  life.  The  end  of  all  uses  is  the 
endeavor  to  produce  uses,  and  the  begin- 
ning is  the  acting  force  from  that  endeavor. 
These  pertain  to  the  mineral  kingdom. 
Middle  things  are  each  and  all  things  of 
the  vegetable  kingdom,  such  as  grasses  and 
herbs  of  every  kind,  plants  and  shrubs  of 
every  kind,  and  trees  of  every  kind.  The 
uses  of  these  are  for  the  service  of  each  and 
all  things  of  the  animal  kingdom,  both  im- 
perfect and  perfect.  These  they  nourish, 
delight,  and  vivify;  nourishing  the  bodies 

2a 


62  ANGELIC    WISDOM  [n.  65 

of  animals  with  their  vegetable  substances, 
delighting  the  animal  senses  with  taste 
fragrance,  and  beauty,  and  vivifying  th6ir 
affections.  T^Ke  endeavor'  towards  this  is  in 
these  also  from  life.'  First  things  are  each 
and  all  things  of  the'  animal  kingdom. 
Those  are  lowest  therein  which  are  called 
vvorms  and  insects,  the  middle  are  birds 
and  beasts.,  and  the  highest,  men ;.  for  in 
each  kingdom  there  are  lowest,  middle  and 
highest  things,  the  lowest  for  the  use  of 
the  middle,  and  the  middle  for  the  use  of 
the  highest.  Thus  the  uses  of  all  created 
things  ascend  in  order  from  outmost  things 
to  man,  who  is  first  in  order. 

66.  In  the  natural  world  there  are  three 
degrees  of  ascent,  and  in  the  spiritual 
world  there  are  three  degrees  of  ascent. 
All  animals  are  recipients  of  life.  The 
more  perfect  are  recipients^  of  the  life  and 
the  three  degrees  of  the  natural  world,  the 
less  perfect  of  the  life  of  two  degrees  of 
that  world,  and  the  imperfect  of  one  of  its 
degrees.  But  man  alone  is  a  recipient  of 
the  life  both  of  the  three  degrees  of  the 
natural  world  and  of  the  three  degrees  of 


N.  66]       COXCERXING    DIVINE    LOVE  63 

the  spiritual  world.  From  this  it  is  that 
man  can  be  elevated  above  nature,  while 
the  animal  cannot.  Man  can  think  analy- 
tically and  rationally  of  civil  and  moral 
things  that  are  within  nature,  also  of  the 
spiritual  and  celestial  things  that  are  above 
nature,  yea,  he  can  be  so  elevated  into  wis- 
dom as  even  to  see  God.  But  the  six  de- 
grees by  which  the  uses  of  all  created 
things  ascend  in  their  order  even  to  God 
the  Creator,  will  be  treated  of  in  their 
proper  place.  From  this  summary,  how- 
ever, it  can  be  seen  that  there  is  an  ascent 
of  all  created  things  to  the  First,  who  alone 
is  Life,  and  that  the  uses  of  all  things  are 
the  very  recipients  of  life ;  and  from  this 
are  the  forms  of  use. 

67.  It  shall  also  be  stated  briefly  how 
man  ascends,  that  is,  is  elevated,  from  the 
lowest  degree  to  the  first.  He  is  born  into 
the  lowest  degree  of  the  natural  world; 
then,  by  means  of  knowledges,  he  is  ele- 
vated into  the  second  degree;  and  as  he 
perfects  his  understanding  by  knowledges 
he  is  elevated  into  the  third  degree,  and 
then  becomes  rational.    The  three  degrees 


64  ANGELIC    WISDOM  [n.  67 

of  ascent  in  the  spiritual  world  are  in  man 
above  the  three  natural  degrees,  and  do  not 
appear  until  he  has  put  off  the  earthly 
body.  When  this  takes  place  the  first  spir- 
itual degree  is  open  to  him,  afterwards  the 
second,  and  finally  the  third ;  but  this  only 
with  those  who  become  angels  of  the  third 
heaven ;  these  are  they  that  see  God.  Those 
become  angels  of  the  second  heaven  and  of 
the  last  heaven  in  whom  the  second  degree 
and  the  last  degree  can  be  opened.  Each 
spiritual  degree  in  man  is  opened  accord- 
ing to  his  reception  of  Divine  Love  and  Di- 
vine Wisdom  from  the  Lord.  Those  who 
receive  something  thereof  come  into  the 
first  or  lowest  spiritual  degree,  those  who 
receive  more  into  the  second  or  middle 
spiritual  degree,  those  who  receive  much 
into  the  third  or  highest  degree.  But  those 
who  receive  nothing  thereof  remain  in  the 
natural  degrees,  and  derive  from  the  spirit- 
ual degrees  nothing  more  than  an  ability  to 
think  and  thence  to  speak,  and  to  will  and 
thence  to  act,  but  not  with  intelligence. 

68.  Of  the  elevation  of  the  interiors  of 
man,  which  belong  to  his  mind,  this  also 


N.  68]       CONCERNING    DIVINE    LOVE  65 

should  be  known.  In  everything  created 
by  God  there  is  reaction.  In  Life  alone 
there  is  action;  reaction  is  caused  by  the 
action  of  Life.  Because  reaction  takes 
place  when  any  created  thing  is  acted 
upon,  it  appears  as  if  it  belonged  to  what 
is  created.  Thus  in  man  it  appears  as  if 
the  reaction  were  his,  because  he  has  no 
other  feeling  than  that  life  is  his,  when 
yet  man  is  only  a  recipient  of  life.  From 
this  cause  it  is  that  man,  by  reason  of  his 
hereditary  evil,  reacts  against  God.  But 
so  far  as  man  believes  that  all  his  life  is 
from  God,  and  that  all  good  of  life  is  from 
the  action  of  God,  and  all  evil  of  life  from 
the  reaction  of  man,  so  far  his  reaction 
comes  to  be  from  [God's]  action,  and  man 
acts  with  God  as  if  from  himself,  ^he 
equilibrium  of  all  things  is  from  action 
and  simultaneous  reaction,  and  in  equilib- 
rium everything  must  be.  These  things 
have  been  said  lest  man  should  believe 
that  he  himself  ascends  toward  God  from 
himself,  and  not  from  the  Lord. 


66  ANGELIC    WISDOM  [x.  (J9 


THE  DIVINE,  APAKT  FROM  SPACE,  FILLS  ALL 
SPACES    OF    THE  UNIVEKSE. 

69.  There  are  two  things  proper  to  J^^- 
ture — s/jace  and  tlwe-  From  these  man  in 
the  natural  world  forms  the  ideas  in  his 
thought,  and  thereby  his  understanding. 
If  he  remains  in  these  ideas,  and  does  not 
raise  his  mind  above  them,  he  is  in  no  wise 
able  to  perceive  things  spiritual  and  Di- 
vine, for  these  he  involves  in  ideas  dra^^Ti 
from  space  and  time ;  and  so  far  as  that  is 
done  the  light  [lume?i']  of  his  imderstand- 
ing  becomes  merely  natural.  To  think 
from  this  lumen  in  reasoning  about  spirit- 
ual and  Divine  things,  is  like  thinking 
from  the  thick  darkness  of  night  about 
those  things  that  appear  only  in  the  light 
of  day.  From  this  comes  Naturalism.  But 
he  who  knows  how  to  raise  his  mind  above 
ideas  of  thought  drawn  from  space  and 
time,  passes  from  tliick  darkness  into 
light,  and  has  discernment  in  things  spir- 
itual and  Divine,  and  finall}^  sees  the 
things  which  are  in  and  from  what  is  spir- 


N.  69]       <  (»N(  EKNING    DIVINE    LOVE  67 

itual  and  Divine  ;  and  tlien  from  that  light 
he  dispels  the  thick  darkness  of  the  natu- 
ral lumen,  and  banishes  its  fallacies  from 
the  middle  to  the  sides.  Every  man  who 
has  understanding  is  able  to  transcend  in 
thought  these  properties  of  nature,  and  ac- 
tually does  so;  and  he  then  affirms  and  sees 
that  the  Divine,  because  omnipresent,  is 
not  in  space.  He  is  also  able  to  affirip  and 
to  see  the  things  that  have  been  adduced 
above.  '  But  if  he  denies  the  Divine  Om- 
nipresence, and  ascribes  all  things  to  na- 
ture, then  he  has  no  wish  to  be  elevated, 
though  he  can  be. 

70.  All  who  die  and  become  angels  put 
off  the  two  above  mentioned  properties  of 
nature,  namely,  space  and  time;  for  the}- 
then  enter  into  spiritual  light,  in  which 
objects  of  thought  are  truths,  and  objects 
of  sight  are  like  those  in  the  natural  world, 
but  are  correspondent  to  their  thoughts. 
The  objects  of  their  thought  which,  as  just 
said,  are  truths,  derive  nothing  at  all  from 
space  and  time;  and  though  the  objects  of 
their  sight  appear  as  if  in ,  space  and  in 
time,  still  the  angels  do  not  think  from 


68  ANGELIC    WISDOM  [n.   70 

space  and  time.  The  reason  is,  that  spaces 
and  times  there  are  not  fixed,  as  in  the 
natural  world,  but  are  changeable  accord- 
ing to  the  states  of  their  life.  In  the  ideas 
of  their  thought,  therefore,  instead  of  space 
and  time  there  are  states  of  life,  instead  of 
spaces  such  things  as  have  reference  to 
states  of  love,  and  instead  of  times  such 
things  as  have  reference  to  states  of  wis- 
dom. From  this  it  is  that  spiritual  thought, 
and  spiritual  speech  therefrom,  differ  so 
much  from  natural  thought  and  natural 
speech  therefrom,  as  to  have  nothing  in 
common  except  as  regards  the  interiors  of 
things,  which  are  all  spiritual.  Of  this  dif- 
ference more  will  be  said  elsewhere.  Now, 
because  the  thoughts  of  angels  derive  noth- 
ing from  space  and  time,  but  everything 
from  states  of  life,  when  it  is  said  that  the 
Divine  fills  spaces  angels  evidently  cannot 
comprehend  it,  for  they  do  not  know  what 
spaces  are;  but  when,  apart  from  any  idea 
of  space,  it  is  said  that  the  Divine  fills  all 
things,  they  clearly  comprehend  it. 

71.  To  make  it  clear  that  the  mere>y 
natural  man  thinks  of  spiritual  and  Di- 


^-   7l]       CONCERNING    DIVINE    LOVE  69 

vine  things  from  space,  and  the  spiritual 
man  apart  from  space,  let  the  following 
serve  for  illustration.  The  merely  natural 
man  thinks  by  means  of  ideas  which  he 
has  acquired  from  objects  of  sight,  in  all 
of  which  there  is  figure  partaking  of 
length,  breadth,  and  height,  and  of  shape 
determined  by  these,  either  angular  or  cir- 
cular. These  [conceptions]  are  manifestly 
present  in  the  ideas  of  his  thought  con- 
cerning things  visible  on  earth;  they  are 
also  in  the  ideas  of  his  thought  concerning 
those  not  visible,  such  as  civil  and  moral 
affairs.  This  he  is  unconscious  of;  but 
they  are  nevertheless  there,  as  continua^ 
tions.  With  a  spiritual  man  it  is  different, 
especially  with  an  angel  of  heaven,  whose 
thought  has  nothing  in  common  with  fig- 
ure and  form  that  derives  anything  from 
spiritual  length,  breadth,  and  height,  but 
only  with  figure  and  form  derived  from 
the  state  of  a  thing  resulting  from  the 
state  of  its  life.  Consequently,  instead  of 
length  of  space  he  thinks  of  the  good  of 
a  thing  from  good  of  life ;  instead  of 
breadth  of  space,  of  the  truth  of  a  thing 


TO  ANGELIC    WI8DOM  [n.   71 

from  truth  of  life;  and  instead  of  height, 
pf  the  degrees  of  these.  Thus  he  thinks 
from  the  correspondence  there  is  between 
things  spiritual  and  things  natural.  Prom 
this  correspondence  it  is  that  in  the  Word 
"length"  signifies  the  good  of  a  thing, 
"breadth"  the  truth  of  a  thing,  and 
"  height"  the  degrees  of  these.  From  this 
it  is  evident  that  an  angel  of  heaven,  vs^hen 
he  thinks  of  the  Divine  Omnipresence,  can 
by  no  means  think  otherwise  than  that  the 
Divine,  apart  from  space,  fills  all  things. 
And  that  which  an  angel  thinks  is  truth, 
because  the  light  which  enlightens  his  un. 
derstanding  is  Divine  Wisdom. 

72.  This  is  the  basis  of  thought  con 
cerning  God ;  for  without  it,  what  is  to  be 
said  of  the  creation  of  the  universe  by 
God-Man,  of  His  Providence,  Omnipotence, 
Omnipresence  and  Omniscience,  even  if 
understood,  cannot  be  kept  in  mind;  since 
the  merely  natural  man,  oven  while  he  has 
these  things  in  his  understanding,  sinks 
back  into  his  life's  love,  which  is  that  of 
his  will;  and  that  love  dissipates  these 
truths,  and  immerses  his  thought  in  space, 


N.   72]       CONPERXING    DIVINE    LOVE  71 

where  his  lumen,  which  he  calls  rational, 
abides,  not  knowing  that  so  far  as  he  de- 
nies these  things,  he  is  irrational.  That 
this  is  so,  may  be  conlirmed  by  the  idea 
entertained  of  this  truth,  that  God  is  a 
Man.  Read  with  attention,  I  pray  you, 
what  has  been  said  above  (n.  11-13)  and 
what  follows  after,  and  your  understand- 
ing will  accept  it.  But  when  you  let  your 
thought  down  into  the  natural  lumen  which 
derives  from  space,  will  not  these  things 
he  seen  as  paradoxes?  and  if  3^ou  let  it 
down  far,  will  you  not  reject  them?  This 
is  why  it  is  said  that  the  Divine  fills  all 
spaces  of  the  universe,  and  w^hy  it  is  not 
said  that  God-Man  fills  them.  For  if  this 
were  said,  the  merely  natural  lumen  would 
not  assent.  But  to  the  proposition  that 
the  Divine  fills  all  space,  it  does  assent, 
because  this  agrees  with  the  mode  of 
speech  of  the  theologians,  that  God  is  om- 
nipresent, and  hears  and  knows  all  things. 
(On  this  subject,  more  may  be  seen  above, 
n.  7-10.) 


72  ANGELIC    WISDOM  [n.  73 


THE   DIVINE    IS    IN  ALL    TIME,  APART    FROM 
TIME. 

73.  As  the  Divine,  apart  from  space,  is 
in  all  space,  so  also,  apart  from  time,  is  it 
in  all  time.  For  nothing  which  is  proper 
to  nature  can  be  predicated  of  the  Divine, 
and  space  and  time  are  proper  to  nature. 
Space  in  nature  is  measurable,  and  so  is 
time.  This  is  measured  by  days,  weeks, 
months,  years,  and  centuries;  days  are 
measured  by  hours ;  weeks  and  montlis  by 
days ;  years  by  the  four  seasons ;  and  cen- 
turies by  years.  Nature  derives  this  meas- 
urement from  the  apparent  revolution  and 
annual  motion  of  the  sun  of  the  world. 
But  in  the  spiritual  world  it  is  different. 
The  progressions  of  life  in  that  world  ap- 
pear in  like  manner  to  be  in  time,  for  those 
there  live  with  one  another  as  men  in  the 
world  live  with  one  another;  and  this  is 
not  possible  without  the  appearance  of 
time.  But  time  there  is  not  divided  into 
periods  as  in  the  world,  for  their  sun  is 
constantly  in  the  east  and  is  never  moved 


N.   73]       CONCERNING    DIVINE    LOVE  73 

away;  for  it  is  the  Lord's  Divine  Love 
that  appears  to  them  as  a  sun.  Wherefore 
they  have  no  days,  weeks,  months,  years, 
centui'ies,  but  in  place  of  these  there  are 
states  of  life,  by  which  a  distinction  is 
made  which  cannot  be  called,  however,  a 
distinction  into  periods,  but  into  states. 
Consequently,  the  angels  do  not  know 
what  time  is,  and  when  it  is  mentioned 
they  perceive  in  place  of  it  state;  and 
when  state  determines  time,  time  is  only 
an  appearance.  For  joyfulness  of  state 
makes  time  seem  short,  and  joylessness  of 
state  makes  time  seem  long ;  from  which  it 
is  evident  that  time  in  the  spiritual  world 
is  nothing  but  quality  of  state.  It  is  from 
this  that  in  the  Word,  "hours,"  "days," 
"weeks,"  "months,"  and  "years,"  signify 
states  and  progressions  of  state  in  series 
and  in  the  aggregate ;  and  when  times  are 
predicated  of  the  church,  by  its  "morning" 
is  meant  its  first  state,  by  "mid-day"  its 
fulness,  by  "evening"  its  decline,  and  by 
"night"  its  end.  The  four  seasons  of  the 
year,  "  spring,"  "  summer,"  "  autumn,"  and 
"  winter,"  have  a  like  meaning. 


74  ANGELIC    WISDOM  [x.  74 

74.  From  the  above  it  can  be  seen  that 
time  makes  one  with  thought  from  affec- 
tion; for  from  that  is  the  quality  of  man's 
state.  And  with  progressions  of  time,  in 
the  spiritual  world,  distances  in  progress 
through  space  coincide;  as  may  be  shown 
from  many  things.  For  instance,  in  the 
spiritual  world  ways  are  actuall}'  short- 
ened or  are  lengthened  in  accordance  with 
the  longings  that  are  of  thought  from  af- 
fection. From  this,  also,  comes  the  ex- 
pression, "spaces  of  time."  Moreover,  in 
cases  where  thought  does  not  join  itself  to 
its  proper  affection  in  man,  as  in  sleep, 
the  lapse  of  time  is  not  noticed. 

75.  Now  as  times  which  are  proper  to 
nature  in  its  world  are  in  the  spiritual 
world  pui-e  states,  which  appear  progres- 
sive because  angels  and  spirits  are  finite,  it 
may  be  seen  that  in  God  they  are  not  pro- 
gressive because  He  is  Infinite,  and  infinite 
things  in  Him  are  one  (as  has  been  shown 
above,  n.  17-22).  From  this  it  follows  that 
the  Divine  in  all  time  is  apart  from  time. 

76.  He  who  has  no  knowledge  of  God 
apart  from  time  and  is  unable  from  any 


N.   76]       CONCERNING    DIVINE    LOVE  75 

perception  to  think  of  Him,  is  tliiis  utterly 
unable  to  conceive  of  eternity  in  any  other 
way  than  as  an  eternity  of  time ;  in  which 
case,  in  thinking  of  Cxod  from  eternity  he 
must  needs  become  bewildered ;  for  he 
thinks  with  regard  to  a  beginning,  and  be- 
ginning has  exclusive  reference  to  time. 
His  bewilderment  arises  from  the  idea 
that  God  had  existence  from  Himself 5 
from  which  he  rushes  headlong  mto  an 
rin  of  nature  from  herself:  and  from 


on; 


this  idea  he  can  be  extricated  only  by  a 
spiritual  or  angelic  idea  of  eternity,  which 
is  an  idea  apart  from  time ;  and  when  time 
is  separated,  the  Eternal  and  the  Divine 
are  the  same,  and  the  Divine  is  the  Divine 
in  itself,  not  from  itself.  The  angels  de- 
clare that  while  they  can  conceive  of  God 
from  eternity,  they  can  in  no  wa;y  conceive 
of  nature  from  eternity,  still  less  of  na- 
ture from  herself  and  not  at  all  of  nature 
as  nature  in  herself,  For  that  which  is 
in  itself  is  the  very  Essp.  from  which 
all  things  are ;  Esse  in  itself  is  very  life, 
which  is  the  Divine  Love  of  Divine  Wis- 
dom and  the  Divine   Wisdom  of  Divine 


76  AXGKLIC    WISDOM  [n.  76 

Love.  For  the  angels  this  is  the  Eternal, 
an  Eternal  as  removed  from  time  as  the 
Uncreated  is  from  the  created,  or  the  Infi- 
nite from  the  finite,  between  which,  in 
fact,  there  is  no  ratio. 


THE     DIVINE     IX      THINGS      GREATEST     AND 
LEAST    IS    THE    SAME. 

77.  This  follows  from  the  two  preced- 
ing articles,  that  the  Divine  apart  from 
space  is  in  all  space,  and  apart  from  time 
is  in  all  time.  Moreover,  there  are  spaces 
greater  and  greatest,  and  lesser  and  least ; 
and  since  spaces  and  times,  as  said  above, 
make  one,  it  is  the  same  with  times.  In 
these  the  Divine  is  the  same,  because  the 
Divine  is  not  varying  and  changeable,  as 
everything  is  which  belongs  to  nature,  but 
is  unvarj'ing  and  unchangeable,  conse- 
quently the  same  everywhere  and  always. 

78.  It  seems  as  if  the  Divine  were  not 
the  same  in  one  person  as  in  another ;  as 


X-   78 J       CONCEKNINlT    DIVINE    LOVE  77 

if,  for  instance,  it  were  different  in  the 
wise  and  in  the  simple,  or  in  an  old  man 
and  in  a  child.  But  this  is  a  fallacy  aris- 
ing from  appearance ;  the  man  is  different, 
but  the  Divine  in  him  is  not  different. 
Man  is  a  recipient,  and  the  recipient  or  re- 
ceptacle is  what  varies.  A  wise  man  is  a 
recipient  of  Divine  Love  and  Divine  Wis- 
dom more  adequately,  and  therefore  more 
fully,  than  a  simple  man ;  and  an  old  man 
who  is  also  wise,  moi*e  than  a  little  child 
or  boy ;  yet  the  Divine  is  the  same  in  the 
one  a;s  in  the  other.  It  is  in  like  manner 
a  fallacy  arising  from  appearance,  that  the 
Divine  is  different  with  angels  of  heaven 
from  what  it  is  with  men  on  the  earth,  be- 
cause the  angels  of  heaven  are  in  wisdom 
ineffable,  while  men  are  not ;  but  the  seem- 
ing difference  is  not  in  the  Lord  but  in 
the  subjects,  according  to  the  quality  of 
their  reception  of  the  Divine. 

79.  That  the  Divine  is  the  same  in 
things  greatest  and  least,  may  be  shown 
by  means  of  heaven  and  by, means  of  an 
angel  there.  The  Divine  in  the  whole 
heaven  and  the  Divine  in  an  angel  is  the 


78  .-iNGELIC    WISDOM  [x.   79 

same;  tlierefore  even  the  whole  heaven 
may  apx)ear  as  one  angel.  So  is  it  with 
the  church,  and  with  a  man  of  the  church. 
The  greatest  form  receptive  of  the  Divine 
is*  the  whole  heaven  together  with  the 
whole  church ;  the  least  is  an  angel  of 
heaven  and  a  man  of  the  church.  Some- 
times an  entire  society  of  heaven  has 
appeared  to  me  as  one  angel-man;  and  it 
was  told  that  it  may  appear  like  a  man 
as  large  as  a  giant,  or  like  a  man  as 
small  as  an  infant;  and  this,  because  the 
Divine  in  things  greatest  and  least  is  the 
same. 

80.  The  Divine  is  also  the  same  in  the 
greatest  and  in  the  least  of  all  created 
things  that  are  not  alive;  for  it  is  in  all 
the  good  of  their  use.  These,  moreover, 
are  not  alive  for  the  reason  that  they  are 
not  forms  of  life  but  forms  of  uses ;  and 
tlie  form  varies  according  to  the  excellence 
of  the  use.  Thit  how  the  Divine  is  in 
these  things  will  he  stated  in  what  fol- 
lows, where  O'cation  is  treated  of. 

81.  Put  away  space,  and  deny  the  pos- 
sibility of  a  vacuum,  and  then   think  of 


N.  8l]       CONCERNINO    DIVINE    LOVE  79 

Divine  Love  and  of  Divine  Wisdom  as  be- 
ing Essence  itself,  space  having  been  put 
away  and  a  vacuum  denied.  Then  think 
according  to  space ;  and  you  will  perceive 
that  the  Divine,  in  the  greatest  and  in  the 
least  things  of  space,  is  the  same;  for  in 
essence  abstracted  from  space  there  is 
neither  great  nor  small,  but  only  the 
same. 

82.  Something  shall  now  be  said  about 
vacuum.  I  once  heard  angels  talking  with 
Newton  about  vacuum,  and  saying  that 
they  could  not  tolerate  the  idea  of  a  vacu- 
um as  being  nothing,  for  the  reason  that 
in  their  world  which  is  spiritual,  and  which 
is  within  or  above  the  spaces  and  times  of 
the  natural  world,  they  equally  feel,  think, 
are  affected,  love,  will,  breathe,  yea,  speak 
and  act,  which  would  be  utterly  impossible 
in  a  vacuum  which  is  nothing,  since  noth- 
ing is  nothing,  and  of  nothing  not  any- 
thing can  be  affirmed.  Newton  said  that 
he  now  knew  that  the  Divine,  which  is 
Being  itself,  fills  all  things,  and  that  to 
him  the  idea  of  nothing  as  applied  to  va- 
cuum   is    horrible,   because   that   idea   is 


80  ANGELIC    WISDOM  [n.  82 

destructive  of  all  things;  and  he  exhorts 
those  who  talk  with  him  about  vacuum  to 
guard  against  the  idea  of  nothing,  compar- 
ing it  to  a  swoon,  because  in  nothing  no 
real  activity  of  mind  is  possible. 


N.  83]       CONCERNING    DIVINE    LOVE  81 


PART    SECOND. 

DIVINE  LOVE  AND  DIVINE  WISDOM  AP- 
PEAR IN   THE   SPIRITUAL   WORLD   AS 

A  SUN. 

83.  There  are  two  worlds,  the  spiritual 
and  the  natural.  The  spiritual  world  does 
not  draw  anything  from  the  natural,  nor 
the  natural  world  from  the  spiritual.  The 
two  are  totally  distinct,  and  communicate 
only  by  correspondences,  the  nature  of 
which  has  been  abundantly  shown  else- 
where. To  illustrate  this  by  an  example: 
heat  in  the  natural  world  corresponds  to 
the  good  of  charity  in  the  spiritual  world, 
and  light  in  the  natural  world  corresponds 
to  the  truth  of  faith  in  the  spiritual  world ; 
and  who  does  not  see  that  heat  and  the 
good  of  charity,  and  that  light  and  the 
truth  of  faith,  are  wholly  distinct?  At 
first  sight  they  appear  as  distinct  as  two 
entirely  different  things.  They  so  appear 
when  one  inquires  what  the  good  of  char- 
ity has  in  common  with  heat,  or  the  truth 


82  ANGELIC    WISDOM  [n.  83 

of  faith  with  light;  when  in  fact,  spiritual 
heat  is  that  good,  and  spiritual  light  is 
that  truth.  Although  these  things  are  in 
themselves  so  distinct,  they  make  one  by 
correspondence.  They  make  one  in  this 
way :  when  man  reads,  in  the  Word,  of  heat 
and  light,  the  spirits  and  angels  who  are 
with  the  man  perceive  charity  instead  of 
heat,  and  faith  instead  of  light.  This  ex- 
ample is  adduced,  in  order  that  it  may  be 
known  that  the  two  worlds,  the  spiritual 
and  tte  natural,  are  eo  distinct  as  to  have 
nothing  in  common  with  each  other;  yet 
are  so  created  as  to  have  communication, 
yea,  conjunction  by  means  of  correspond- 
ences. 

84.  Since  these  two  worlds  are  so  dis- 
tinct, it  can  be  seen  very  clearly  that  the 
spiritual  world  is  under  another  sun  than 
the  natural  world.  For  in  the  spiritual 
world,  just  as  in  the  natural,  there  is  heat 
and  light;  but  the  heat  there,  as  well  as 
the  light,  is  spiritual;  and  spiritual  heat  is 
the  good  of  charity,  and  spiritual  light  is 
the  truth  of  faith.  Now  since  heat  and 
light  can  originate  onl}^  in  a  sun,  it  is  evi- 


N.  84]        CONCERNING    DIVINE    LOVE  83 

dent  that  the  spiritual  world  has  a  dif- 
ferent sun  from  the  natural  world ;  and 
further,  that  the  sun  of  the  spiritual  world 
in  its  essence  is  such  that  spiritual  heat 
and  light  can  come  forth  from  it;  whereas 
the  sun  of  the  natural  world  in  its  essence 
is  such  that  natural  heat  can  come  forth 
from  it.  Everything  spiritual  has  relation 
to  good  and  truth,  and  can  spring  from  no 
other  source  than  Divine  Love  and  Divine 
Wisdom;  for  all  good  is  of  love  and  all 
truth  is  of  v/isdom;  that  they  have  no 
other  origin  any  discerning  man  can  see. 

85.  That  there  is  any  other  sun  than 
that  of  the  natural  world  has  hitherto  been 
unknown.  The  reason  is,  that  the  spirit- 
ual of  man  has  so  far  passed  over  into  his 
natural,  that  he  does  not  know  what  the 
spiritual  is,  and  thus  does  not  know  that 
there  is  a  spiritual  world,  the  abode  of 
spirits  and  angels,  other  than  and  differ- 
ent from  the  natural  world.  Since  the  spir- 
itual world  has  lain  so  deeply  hidden  from 
the  knowledge  of  those  who  are  in  the  natu- 
ral world,  it  has  pleased  the  Lord  to  open 
the  sight  of  my  spirit,  that  I  might  see 


84  ANGELIC    WISDOM  [n.  85 

the  things  which  are  in  that  world,  just  as 
I  see  those  in  the  natural  world,  and 
might  afterward's  describe  that  world; 
which  has  been  done  in  the  work  on 
Heaven  arid  Hell,  in  one  chapter  of  which 
the  sun  of  the  spiritual  world  is  treated 
of.  For  that  sun  has  been  seen  by  me; 
and  it  appeared  of  the  same  size  as  the 
sun  of  the  natural  world;  also  fiery  like 
it,  but  more  glowing.  It  has  also  been 
made  known  to  me  that  the  whole  angelic 
heaven  is  under  that  sun ;  and  that  angels 
of  the  third  heaven  see  it  constantly,  an- 
gels of  the  second  heaven  very  often,  and 
angels  of  the  first  or  outmost  heaven  some- 
times. That  all  their  heat  and  all  their 
light,  as  well  as  all  things  that  are  mani- 
fest in  that  world,  are  from  that  sun  will 
be  seen  in  what  follows. 

86.  That  sun  is  not  the  Lord  Himself, 
but  is  from  the  Lord.  It  is  the  Divine 
Love  and  the  Divine  Wisdom  proceeding 
from  Him  that  appear  as  a  sun  in  that 
world.  And  because  Love  and  Wisdom 
in  the  Lord  are  one  (as  shown  in  Part  I.), 
that  sun  is  said  to  be  Divine  Love;  for 


N.  86]       CONCEKNIXG    DIVINE    LOVE  85 

Divine  Wisdom  is  of  Divine  Love,  conse- 
quently is  Love. 

87.  Since  love  and  lire  mutually  corre- 
spond, that  sun  appears  before  the  eyes  of 
the  angels  as  fiery;  for  angels  cannot  see 
love  with  their  eyes,  but  they  see  in  the 
place  of  love  what  corresponds  to  it.  For 
angels,  equally  with  men,  have  an  inter- 
nal and  an  external;  it  is  their  internal 
that  thinks  and  is  wise,  and  that  wills  and 
loves;  it  is  their  external  that  feels,  sees, 
speaks  and  acts.  All  their  externals  are 
correspondences  of  internals;  but  the  cor- 
respondences are  spiritual,  not  natural. 
Moreover,  Divine  love  is  felt  as  fire  by 
spiritual  beings.  For  this  reason  "fire," 
when  mentioned  in  the  Word,  signifies 
love.  In  the  Israelitish  Church,  "holy 
fire"  signified  love;  and  this  is  why,  in 
prayers  to  Grod,  it  is  customary  to  ask  that 
"heavenly  fire,"  that  is  Divine  Love,  "may 
kindle  the  heart." 

88.  With  such  a  difference  between  the 
spiritual  and  the  natural  (as  shown  above, 
n.  83),  nothing  from  the  sun  of  the  natu- 
ral world,  that  is,  nothing  of  its  heat  and 


86"  ANGELIC    WISDOM  [n.  88 

light,  nor  anything  pertaining  to  any 
earthly  object,  can  pass  over  into  the  spir- 
itual world.  To  the  spirittial  world  the 
light  of  the  natural  world  is  thick  dark- 
ness, and  its  heat  is  death.  Nevertheless, 
the  heat  of  the  world  can  be  vivified  by 
the  influx  of  heavenly  heat,  arid  the  light 
of  the  world  can  be  illumined  by  the  in^ 
flux  of  heavenly  light.  Influx  is  effected 
by  correspondences;  and  it  cannot  be  ef- 
fected by  continuity. 


OUT  OF  THE  SUN  THAT  TAKES  FORM  ( ex- 
istit)  FROM  THE  DIVINE  LOVE  AND  THE 
DIVINE  WISDOM,  HEAT  AND  LIGHT  GO 
FORTH. 

89.  In  the  spiritual  world  where  angels 
and  spirits  are  there  ore  heat  and  light, 
just  as  in  the  natural  world  where  men 
are;  moreover  in  like  manner  as  heat,  the 
heat  is  felt  and  the  light  is  seen  as  light. 
Still  the  heat  and  light  of  the  spiritual 
world  and  of  the  natural  world  are  (as 
said  above)  so  entirely  different  as  to  have 


N.  89]       CONCEKNIXG    DIVINE    LOVE  87 

nothing  in  common.  They  diifer  one  from 
the  other  as  what  is  alive  differs  from 
what  is  dead.  The  heat  of  the  spiritual 
world  in  itself  is  alive ;  so  is  the  light ;  but 
the  heat  of  the  natural  world  in  itself  is 
dead;  so  is  its  light.  For  the  heat  and 
light  of  the  spiritual  world  go  forth  from 
a  sun  that  is  pure  love,  while  the  heat  and 
light  of  the  natural  world  go  forth  from  a 
sun  that  is  pure  fire ;  and  love  is  alive,  and 
the  Divine  Love  is  Life  itself ;  w^hile  fire 
is  dead,  and  solar  fire  is  death  itself,  and 
may  be  so  called  because  it  has  nothing 
whatever  of  life  in  it. 

90.  Since  angels  are  spiritual  they  can 
live  in  no  other  than  spiritual  heat  and 
light,  while  men  can  live  in  no  other  than 
natural  heat  and  light;  for  what  is  spirit- 
ual accords  with  what  is  spiritual,  and 
what  is  natural  with  what  is  natural.  If 
an  angel  were  to  derive  the  least  particle 
from  natural  heat  and  light  he  would  per- 
ish; for  it  is  totally  discordant  with  his 
life  As  to  the  interiors  of  the  mind  every 
man  is  a  spirit.  When  he  dies  he  with- 
draws entirely  from  the  world  of  nature, 


88  ANGELIC    WISDOM  [n.  90 

leaving  behind  him  all  its  belongings,  and 
enters  a  world  where  there  is  nothing  of 
nature.  In  that  world  he  lives  so  sepa^ 
rated  from  nature  that  there  is  no  com- 
munication whatever  by  continuity,  that 
is,  as  between  what  is  purer  and  grosser, 
but  only  like  that  between  what  is  prior 
and  posterior;  and  between  such  no  com- 
munication is  possible  except  by  corre- 
spondences. From  this  it  can  be  seen  that 
spiritual  heat  is  not  a  purer  natural  heat, 
or  spiritual  light  a  purer  natural  light,  but 
that  they  are  altogether  of  a  different  es- 
sence; for  spiritual  heat  and  light  derive 
their  essence  from  a  sun  which  is  pure 
Love,  and  this  is  Life  itself ;  while  natural 
heat  and  light  derive  their  essence  from  a 
sun  which  is  pure  fire,  in  which  (as  said 
above)  there  is  absolutely  nothing  of  life. 

91.  Such  being  the  difference  between 
the  heat  and  light  of  the  two  worlds,  it  is 
very  evident  why  those  who  are  in  the  one 
world  cannot  see  those  who  are  in  the 
other  world.  For  the  eyes  of  man,  who 
sees  from  natural  light,  are  of  the  sub- 
stance of  his  world,  and  the  eyes  of  an 


N-  9l]       CONCERNING    DIVINE    LOVE  89 

angel  are  of  the  substance  of  his  world; 
thus  in  both  cases  they  are  formed  for  the 
proper  reception  of  their  own  light.  From 
all  this  it  can  be  seen  from  how  much  ig- 
norance those  think  who,  because  they  can- 
not see  angels  and  spirits  with  their  eyes, 
are  unwilling  to  believe  them  to  be  men. 

92.  Hitherto  it  has  not  been  known 
.that  angels  and  spirits  are  in  a  totally 
different  light  and  different  heat  from 
men.  It  has  not  been  known  even  that 
another  light  and  another  heat  are  possi- 
ble. For  man  in  his  thought  has  not  pene- 
trated beyond  the  interior  or  purer  things 
of  nature.  And  for  this  reason  many  have 
placed  the  abodes  of  angels  and  spirits  in 
the  ether,  and  some  in  the  stars — thus 
within  nature,  and  not  above  or  outside  of 
it.  But,  in  truth,  angels  and  spirits  are 
entirely  above  or  outside  of  nature,  and 
are  in  their  own  world,  which  is  under  an- 
other sun.  And  since  in  that  world  spaces 
are  appearances  (as  was  shown  above), 
angels  and  spirits  cannot  be  said  to  be  in 
the  ether  or  in  the  stars ;  in  fact,  they  are 
present  with  man,  conjoined  to  the  affec- 


90  ANGELIC    WISDOM  [n.  92 

tion  and  thought  of  his  spirit ;  since  man 
is  a  spirit,  and  because  of  that  thinks 
and  wills ;  consequently  the  spiritual  world 
is  wherever  man  is,  and  in  no  wise  away 
from  him.  In  a  word,  every  man  as  re- 
gards the  interiors  of  his  mind  is  in  that 
world,  in  the  midst  of  spirits  and  angels 
there;  and  he  thinks  from  its  light,  and 
loves  from  its  heat. 


THE  SUN  or  THE  SPIRITUAL  WORLD  IS  NOT 
GOD,  BUT  IS  A  PROCEEDING  FROM  THE 
DIVINE  LOVE  AND  DIVINE  WISDOM  OF 
god-man;  SO  ALSO  ARE  THE  HEAT  AND 
LIGHT  FROM    THAT    SUN. 

93.  By  that  sun  which  is  before  the 
eyes  of  the  angels,  and  from  which  they 
have  heat  and  light,  is  not  meant  the 
Lord  Himself,  but  the  first  proceeding 
from  Him,  which  is  the  highest  [degree] 
of  spiritual  heat.  The  highest  [degree]  of 
spiritual  heat  is  spiritual  lire,  which  is  Di- 
vine   Love  and   Divine  Wisdom  in  their 


X.  93]       tONLEKNING    DIVINE    LUVE .  91 

first  correspondence.  On  this  account  that 
sun  appears  fiery,  and  to  the  angels  is 
fiery,  but  not  to  men.  Fire  which  is  fire 
to  men  is  not  spiritual,  but  natural;  and 
between  the  two  fires  there  is  a  difference 
like  the  difference  between  what  is  alive 
and  what  is  dead.  Therefore  the  spiritual 
sun  by  its  heat  vivifies  spiritual  beings 
and  renews  spiritual  objects.  The  natural 
sun  does  the  same  for  natui-al  beings  and 
natui-al  objects;  yet  not  from  itself,  but  by 
means  of  an  influx  of  spiritual  heat,  to 
which  it  renders  aid  as  a  kind  of  substitute. 

94.  This  spiritual  fire,  in  which  also 
there  is  light  in  its  origin,  V)ecomes  spirit- 
ual heat  and  light,  which  decrease  in  their 
going  forth.  This  decrease  is  effected  by 
des^rees,  which  will  be  treated  of  in  what 
follows.  The  ancients  represented  this  by 
circles  glowing  with  fire  and  resplendent 
with  light  around  the  head  of  God,  as  is 
common  also  at  the  present  day  in  paint- 
ings representing  God  as  a  ]V[an. 

95.  That  love  begets  heat,  and  wisdom 
li^rht,  is  manifest  from  actual  experience. 
\^'hen   man    loves    he    grov.^s    warm,    and 


92  ANGELIC    WISDOM  [n.  96 

when  he  thinks  from  wisdom  he  sees  things 
as  it  were  in  light.  And  from  this  it  is 
evident  that  the  lirst  proceeding  of  love  is 
heat,  and  that  the  first  proceeding  of  wis- 
dom is  light.  That  they  are  also  correspon- 
dences is  obvious;  for  heat  takes  place 
(existif)  not  in  love  itself,  but  from  love 
in  the  will,  and  thence  in  the  body;  and 
light  takes  place  not  in  wisdom,  but  in  the 
thought  of  the  understanding,  and  thenoe 
in  the  speech.  Consequently  love  and 
wisdom  are  the  essence  and  life  of  heat 
and  light.  Heat  and  light  are  what  pro- 
ceed, and  because  they  are  what  proceed, 
they  are  also  correspondences. 

96.  That  spiritual  light  is  altogether 
distinct  from  natural  light,  any  one  may 
know  if  he  observes  the  thoughts  of  his 
mind.  For  when  the  mind  thinks,  it  sees 
its  objects  in  light,  and  they  who  think 
spiritually  see  truths,  and  this  at  midnight 
just  as  well  as  in  the  daytime.  For  this 
reason  light  is  predicated  of  the  under- 
standing, and  the  understanding  is  said  to 
see ;  thus  one  sometimes  declares  of  some- 
thing which  another  says,   that  he  sees 


y.  96]       CONCERNIXG    DIYINj^    LOVE  93 

(that  is,  understands)  that  it  is  so.  The 
understanding,  because  it  is  spiritual,  can- 
not thus  see  by  natural  light,  for  natural 
light  does  not  inhere  in  man,  but  with- 
draws wdth  the  sun.  From  this  it  is  obvi- 
ous that  the  understanding  enjoys  a  light 
different  from  that  of  the  eye,  and  that 
this  light  is  from  a  different  origin. 

97.  Let  every  one  beware  of  thinking 
that  the  sun  of  the  spiritual  world  is  God 
Himself.  God  Himself  is  a  Man.  The 
first  proceeding  from  His  Love  and  Wis- 
dom is  that  fiery  spiritual  [substance] 
w^hich  appears  before  the  angels  as  a  sun. 
When,  therefore,  the  Lord  manifests  Him- 
self to  the  angels  in  person.  He  manifests 
Himself  as  a  ^lan;  and  this  sometimes 
in  the  sun,  sometimes  outside  of  it. 

98.  It  is  from  this  correspondence  that 
in  the  Word  the  Lord  is  called  not  only  a 
"sun" but  also  "fire"  and  "light."  And  by 
the  "sun"  is  meant  Himself  as  to  Divine 
Love  and  Divine  Wisdom  together;  by 
"fire"  Himself  in  respect  to  Divine  Love, 
and  by  "light"  Himself  in  respect  to 
Divine  Wisdom. 


94  ANGELIC    WISDOM  [n.  99 


SPIRITUAL  HEAT  AND  LIGHT  IN  PROCEED- 
ING FROM  THE  LORD  AS  A  SUN,  MAKE 
ONE,  JUST  AS  HIS  DIVINE  LOVE  AND 
DIVINE    WISDOM    MAKE    ONE. 

99.  How  Divine  Love  and  Divine  Wis- 
dom in  the  Lord  make  one  has  been  ex- 
plained in  Part  I. ;  in  like  manner  heat  and 
light  make  one,  because  they  proceed  from 
these,  and  the  things  which  proceed  make 
one  by  virtue  of  their  correspondence,  heat 
corresponding  to  love,  and  light  to  wisdom. 
From  this  it  follows  that  as  Divine  Love  is 
Divine  Esse  (being),  and  Divine  wisdom  is 
Divine  Existere  (taking  form)  (as  shown 
above,  n.  14-16),  so  spiritual  heat  is  the  Di- 
vine proceeding  from  Divine  Esse,  and  spir- 
itual light  is  the  Divine  proceeding  from 
Divine  Existere.  And  as  by  that  union  Di- 
vine Love  is  of  Divine  Wisdom,  and  Divine 
Wisdom  is  of  Divine  Love  (as  shown  above, 
n.  34-39),  so  spiritual  heat  is  of  spiritual 
light  and  spiritual  light  is  of  spiritual  heat. 
And  because  there  is  such  a  union  it  follows 
that  heat  and  light,  in  proceeding  from  the 


N.  99]       CONCERNING    DIVINE    LOVE  95 

Lord  as  a  sun,  are  one.  It  will  be  seen, 
however,  in  what  follows,  that  they  are  not 
received  as  one  by  angels  and  men- 

100.  The  heat  and  light  that  proceed 
from  the  Lord  as  a  sun  are  what  in  an 
eminent  sense  are  called  the  spiritual,  and 
they  are  called  the  spiritual  in  the  singu- 
lar number,  because  they  are  one;  when, 
therefore,  the  spiritual  is  mentioned  in 
the  following  pages,  it  is  meant  both 
these  together.  From  that  spiritual  it  is 
that  the  whoU  oi  tnai  world  is  called  spir- 
itual. Through  that  spiritual,  all  things 
of  that  world  derive  their  origin,  and  also 
their  name.  That  heat  and  that  light  are 
called  the  spiritual,  because  God  is  called 
Spirit,  and  God  as  Spirit  is  the  spiritual 
going  forth.  God,  by  virtue  of  His  own 
very  Essence,  is  called  Jehovah;  but  by 
means  of  that  going  forth  He  vivifies  and 
enlightens  angels  of  heaven  and  men  of 
the  church.  Consequently,  vivification  and 
enlightenment  are  said  to  be  effected  by 
the  Spirit  of  Jehovah. 

101.  That  heat  and  light,  that  is,  the 
spiritual  going  forth  from  the  Lord  as  a 


96  ANGELIC    WISDOM  [n.   101 

Sun,  make  one,  may  be  illustrated  by  the 
heat  and  light  that  go  forth  from  the  sun 
of  the  natural  world.  These  two  also 
make  one  in  their  going  out  from  tliat  sun. 
That  they  do  not  make  one  on  earth  is 
owing  not  to  the  sun,  but  to  the  earth. 
For  the  earth  revolves  daily  round  its  axis, 
and  has  a  yearly  motion  following  the 
ecliptic,  which  give  the  appearance  that 
heat  and  light  do  not  make  one.  For  in 
the  middle  of  summer  there  is  more  of 
heat  than  of  light,  and  in  the  middle  of 
winter  more  of  light  than  of  heat.  In  the 
spiritual  world  it  is  the  same,  except  that 
there  is  in  that  world  no  daily  or  yearly 
motion  of  the  earth;  but  the  angels  turn 
themselves,  some  more,  some  less,  to  the 
Lord;  those  who  turn  themselves  more, 
receive  more  from  heat  and  less  from 
light,  and  those  who  turn  themselves  less 
to  the  Lord  receive  more  from  light  and 
less  from  heat.  From  this  it  is  that  the 
heavens,  which  consist  of  angels,  are 
divided  into  two  kingdoms,  one  called  ce- 
lestial, the  other  spiritual.  The  celestial 
angels   receive  more  from  heat,  and  the 


N.  lOlJ     COXCEKNIXG    DIVINE    LOVE  97 

Spiritual  angels  more  from  light.  More- 
over, the  lands  they  inhabit  vary  in  appear- 
ance according  to  their  reception  of  heat 
and  light.  If  this  change  of  state  of  the 
angels  is  substituted  for  the  motion  of  the 
earth,  the  correspondence  is  complete. 

102.  In  what  follows  it  will  be  seen, 
also,  that  all  spiritual  things  that  origi- 
nate through  the  heat  and  light  of  their 
sun,  make  one  in  like  manner  when  re- 
garded in  themselves,  but  when  regarded 
as  proceeding  from  the  affections  of  the 
angels  do  not  make  one.  When  heat  and 
light  make  one  in  the  heavens,  it  is  w^ith 
the  angels  as  if  it  were  spring;  but  when 
they  do  not  make  one,  it  is  either  like 
summer  or  like  winter — not  like  the  win- 
ter in  the  frigid  zones,  but  like  the  winter 
in  the  warmer  zone.  Thus  reception  of 
love  and  wisdom  in  equal  measure  is  the 
very  angelic  state,  and  therefore  an  angel 
is  an  angel  of  heaven  according  to  the 
union  in  him  of  love  and  wisdom.  It  is 
the  same  Avith  the  man  of  the  Church, 
when  love  and  wisdom,  that  is,  charity  and 
faith,  make  one  in  him. 

7 


98  AXGELIC    WISDOM  [x.   103 


THE  SUX  OF  THE  SPIRITUAL  WORLD  AP- 
PEARS AT  A  MIDDLE  ALTITUDE,  FAR  OFF 
FROM  THE  AXGELS,  LIKE  THE  SUX  OF 
THE    XATURAL    WORLD    FROM    MEX. 

103.  Most  people  take  with  them  out  of 
the  world  am  idea  of  God,  as  being  above 
the  head,  on  high,  and  an  idea  of  the  Lord, 
as  being  in  heaven  among  the  angels. 
They  take  with  them  this  idea  of  God  be- 
cause, in  the  Word,  God  is  called  the  "  Most 
High,"  and  is  said  to  "dwell  on  high:'' 
therefore  in  prayer  and  worship  men  raise 
their  eyes  and  hands  upwards,  not  know- 
ing that  by  "the  Most  High"  is  signified 
the  inmost.  They  take  with  them  the  idea 
of  the  Lord  as  being  in  heaven  among 
the  angels,  because  men  think  of  Him  as 
they  think  of  another  man,  some  thinking 
of  Him  as  they  think  of  an  angel,  not 
knowing  that  the  Lord  is  the  Very  and 
Only  God  who  rules  the  universe,  who  if 
He  were  among  the  angels  in  heaven,  could 
not  have  the  universe  under  His  gaze 
and  under  His  care  and  government.    And 


N.    103  J     CONCERNING    DIVINE    LOVE  99 

unless  He  shone  as  a  sun  before  those 
who  are  in  the  spiritual  world,  angels 
could  have  no  light ;  for  angels  are  spirit- 
ual, and  therefore  no  other  than  spiritual 
light  is  in  accord  with  their  essence.  That 
there  is  light  in  the  heavens,  immensely 
exceeding  the  light  on  earth,  will  be  seen 
belov>^  Avhere  degrees  are  discussed. 

104.  As  regards  the  sun,  therefore,  from 
which  angels  have  light  and  heat,  it  appears 
above  the  lands  on  which  the  angels  dwe/I, 
at  an  elevation  of  about  forty -five  degrees, 
which  is  the  middle  altitude;  it  also  ap- 
pears far  off  from  the  angels  like  the.  sun 
of  the  world  from  men.  The  sun  appears 
constantly  at  that  altitude  and  at  that  dis- 
tance, and  does  not  move  from  its  place. 
Hence  it  is  that  angels  have  no  times 
divided  into  days  and  years,  nor  any  pro- 
gression  of  the  day  from  morning,  through 
mid -day  to  evening  and  into  night ;  nor  any 
progression  of  the  year  from  spring,  through 
summer  to  autumn,  into  winter;  but  there 
is  perpetual  light  and  perpetual  spring; 
consequently,  with  the  angels,  as  was  said 
above,  in  place  of  times  there  are  states. 


100  ANGELIC    WISDOM  [x.   105 

105.  The  sun  of  the  spiritual  world 
appears  at  a  middle  altitude  chiefly  for 
the  following  reasons  : — First,  the  heat 
and  light  which  proceed  from  that  sun 
are  thus  at  their  medium  intensity,  conse- 
quently are  equally  proportioned  and  thus 
properly  attempered.  For  if  the  sim  were 
to  appear  above  the  middle  altitude  more 
heat  than  light  would  be  perceived,  if  be- 
low it  more  light  than  heat ;  as  is  the  case 
on  earth  when  the  sun  is  above  or  below 
the  middle  of  the  sky;  Avhen  above,  the 
heat  increases  beyond  the  light,  when  be- 
low, the  light  increases  beyond  the  heat ; 
for  light  remains  the  same  in  summer  and 
in  winter,  but  heat  increases  and  dimin- 
ishes according  to  the  degree  of  the  sun's 
altitude.  Secondly,  the  sun  of  the  spirit- 
ual world  appears  in  a  middle  altitude 
above  the  angelic  heaven,  because  there  is 
thus  a  perpetual  spring  in  all  the  angelic 
heavens,  whereby  the  angels  are  in  a  state 
of  peace-  for  this  state  corresponds  to 
spring-time  on  earth.  Thirdly,  angels  are 
thus  enabled  to  turn  their  faces  constantly 
to  the  Lord,  and  behold  Him  with  their 


N.   105]     CONCERNING    DIVINE    LOVE  101 

eyes.  Per  at  every  turn  of  their  bodies, 
the  angels  have  the  East,  thus  the  Lord, 
before  their  .faces.  This  is  peculiar  to 
that  world,  aiid  would  not  be  the  case  if 
the  sun  of  that  world  were  to  appear 
above  or  below  the  middle  altitude,  and 
least  of  all  if  it  were  to  appear  overhead 
in  the  zenith. 

106.  If  the  sun  of  the  spiritual  world 
did  not  appear  far  off  from  the  angels,  like 
the  sun  of  the  natural  world  from  men, 
the  whole  angelic  heaven,  and  hell  under 
it,  and  our  terraqueous  globe  under  these, 
would  not  be  under  the  view,  the  care, 
the  omnipresence,  omniscience,  omnipo- 
tence, and  providence  of  the  Lord;  com- 
paratively as  the  sun  of  our  world,  if  it 
were  not  at  such  a  distance  from  the 
earth  as  it  appears  could  not  be  present 
and  powerful  in  all  lands  by  its  heat  and 
light,  and  therefore  could  not  render  its 
aid,  as  a  kind  of  substitute,  to  the  sun  of 
the  spiritual  world. 

107.  It  is  very  necessary  to  be  knoAvn 
that  there  are  two  suns,  one  spiritual,  the 
other  natural ;  a  spiritual  sun  for  those 


102  ANGELIC    WISDOM  [n.  107 

who  are  in  the  spiritual  world,  and  a 
natural  sun  for  those  who  are  in  the  nat- 
ural world.  Unless  this  is  known,  noth- 
ing can  be  properly  understood  about  cre- 
ation and  about  man,  which  are  the  sub- 
jects here  to  be  treated  of.  Effects  may,  it 
is  true,  be  observed,  but  unless  at  the  same 
time  the  causes  of  effects  are  seen,  effects 
can  only  appear  as  it  were  in  the  darkness 
of  night. 


THE  DISTANCE  BETWEEN  THE  SUN  AND 
THE  ANGELS  IN  THE  SPIRITUAL  WORLD 
IS  AN  APPEARANCE  ACCORDING  TO  RE- 
CEPTION BY  THEM  OF  DIVINE  LOA^E  AND 
DIVINE  WISDOM. 

108.  All  fallacies  which  prevail  with 
the  evil  and  the  simple  arise  from  appear- 
ances which  have  been  confirmed.  So 
long  as  appearances  remain  appearances, 
they  are  apparent  truths,  according  to 
which  every  one  may  think  and  speak ;  but 
when  they  are  accepted  as  real  truths, 
which   is  done  when  thev  are  confirmed. 


N.   108]     CONCERNING    DIVINE    LOVE  103 

then  apparent  truths  become  falsities  and 
fallacies.  For  example : — It  is  an  appear- 
ance that  the  sun  is  borne  around  the 
earth  daily,  and  follows  yearly  the  path 
of  the  ecliptic.  So  long  as  this  appear- 
ance is  not  confirmed  it  is  an  apparent 
truth,  according  to  which  any  one  may 
think  and  speak;  for  he  may  say  that  the 
sun  rises  and  sets  and  thereby  causes 
morning,  mid-day,  evening,  and  night;  also 
that  the  sun  is  now  in  such  or  such  a  de- 
gree of  the  ecliptic,  or  of  its  altitude,  and 
thereby  causes  spring,  summer,  autumn, 
and  winter.  But  when  this  appearance  is 
confirmed  as  the  real  truth,  then  the  con- 
firmer  thinks  and  utters  a  falsity  spring- 
ing from  a  fallacy.  It  is  the  same  with 
innumerable  other  appearances,  not  only 
natural,  civil,  and  moral,  but  also  in 
spiritual  affairs. 

109.  It  is  the  same  with  the  distance 
of  the  sun  of  the  spiritual  world,  which 
sun  is  the  first  proceeding  of  the  Lord^s 
Divine  Love  and  Divine  Wisdom.  The 
truth  is  that  there  is  no  distance,  but  that 
the  distance  is  an  appearance  according  to 


104  ang?:lic  wis5)OM  [x.  loo 

the  reception  gf  Divine  Love  and  AVisdom 
by  the  angels  in  their  degree.  That  dis- 
tances, in  the  spiritual  world,  are  appear- 
ances may  be  seen  from  what  has  been 
shown  above  (as  in  n.  7-9,  That  the  Di- 
vine is  not  in  space;  and  in  n.  69-72, 
That  the  Divine,  apart  from  space,  hlls  all 
spaces).  If  there  are  no  spaces,  there  are 
no  distances,  or,  what  is  the  same,  if  spaces 
are  appearances,  distances  also  are  appear- 
ances, for  distances  are  of  space. 

110.  The  sun  of  the  spiritual  world  ap- 
pears at  a  distance  from  the  angels,  be- 
cause they  receive  Divine  Love  and  Divine 
Wisdom  in  the  measure  of  heat  and  light 
that  is  adequate  to  their  states.  For  an 
angel,  because  created  and  finite,  cannot 
receive  the  Lord  in  the  first  degree  of  heat 
and  light,  such  as  is  in  the  sun ;  if  he  did 
he  would  be  entirely  consumed.  The  Lord, 
therefore,  is  received  b}'  angels  in  a  degree 
of  heat  and  light  corresponding  to  their 
love  and  wisdom.  The  following  may  serve 
for  illustration.  An  angel  of  the  lowest 
heaven  cannot  ascend  to  the  angels  of  the 
third  heaven:  for  if  he  ascends  and  enters 


^'".   no]     COXCERXING    DIVIXE    LOVE  105 

their  heaven,  he  falls  into  a  kind  of  swoon, 
and  his  life,  as  it  were,  strives  with  death; 
the  reason  is  that  he  has  a  less  degree  of 
love  and  wisdom,  and  the  heat  of  his  love 
and  the  light  of  his  wisdom  are  in  the  same  ■ 
degree  as  his  love  and  wisdom.  What,' 
then,  would  be  the  result  if  an  angel  were 
even  to  ascend  toward  the  sun,  and  come 
into  its  fire?  On  account  of  the  differ- 
ences of  reception  of  the  Lord  by  the  an- 
gels, the  heavens  also  appear  separate  from 
one  another.  The  highest  heaven,  which 
is  called  the  third,  appears  above  the  sec- 
ond, and  the  second  above  the  first;  not 
that  the  heavens  are  apart,  but  they  appear 
to  be  apart,  for  the  Lord  is  present  equally 
with  those  who  are  in  the  lowest  heaven 
and  with  those  who  are  in  the  third 
heaven.  That  which  causes  the  appear- 
ance of  distance  is  not  in  the  Lord  but  in 
the  subjects,  that  is,  the  angels. 

111.  That  this  is  so  can  hardly  be  com- 
prehended by  a  natural  idea,  because  in 
such  there  is  space,  but  by  a  spiritual  idea, 
such  as  angels  have,  it  can  be  compre- 
hended, because  in  such  there  is  no  space. 


106  ANGELIC    WISDOM  [x.   HI 

Yet  even  by  a  natural  idea  this  much  can 
be  comprehended,  that  love  and  wisdom 
(or  what  is  the  same,  the  Lord,  who  is  Di- 
vine Love  and  Divine  Wisdom)  cannot 
advance  through  spaces,  but  is  present 
with  each  one  according  to  reception.  That 
the  Lord  is  present  with  all.  He  teaches  in 
Matthew  (xxviii.  20),  and  that  He  makes 
His  abode  with  those  who  love  Him,  in 
John  (xiv.  23). 

112.  As  this  has  been  proved  by  means 
of  the  heavens  and  the  angels,  it  may  seem 
a  matter  of  too  exalted  wisdom;  but  the 
same  is  true  of  men.  Men,  as  to  the  in- 
teriors of  their  minds,  are  warmed  and 
illuminated  by  that  same  sun.  They  are 
warmed  by  its  heat  and  illuminated  by 
its  light  in  the  measure  in  which  they 
receive  love  and  wisdom  from  the  Lord. 
The  difference  between  angels  and  men  is 
that  angels  are  under  the  spiritual  sun 
only,  but  men  are  not  only  under  that  sun, 
but  also  under  the  sun  of  this  world;  for 
men's  bodies  can  begin  and  continue  to  ex- 
ist only  under  both  suns ;  but  not  so  the 
bodies  of  angels,  which  are  spiritual. 


N.   118J     CONCERNING    DIVINE    LOVE  107 


ANGELS  ARE  IN  THE  LORD,  AND  THE  LORD 
IN  THEM  ;  AND  BECAUSE  ANGELS  ARE  RE- 
CIPIENTS, THE   LORD  ALONE   IS   HEAVEN. 

113.  Heaven  is  called  "the  thvelling- 
place  of  God,''  also  *'  the  throne  of  God."'  and 
from  this  it  is  believed  that  God  is  there  as 
is  a  king  in  his  kingdom.  But  God  (that  is, 
the  Lord)  is  in  the  sun  above  the  heavens, 
and  by  His  presence  in  heat  and  light,  is 
in  the  heavens  (as  is  shown  in  the  last  two 
paragraphs).  But  although  the  Lord  is 
present  in  heaven  in  that  manner,  still  He 
is  there  as  He  is  in  Himself.  For  (as  shown 
just  above,  n.  108-112)  the  distance  be- 
tween the  sun  and  heaven  is  not  distance, 
but  appearance  of  distance ;  and  since  that 
distance  is  only  an  appearance  it  follows 
that  the  Lord  Himself  is  in  heaven,  for  He 
is  in  the  love  and  wisdom  of  the  angels  of 
heaven;  and  since  He  is  in  the  love  and 
wisdom  of  all  angels,  and  the  angels  con- 
stitute heaven.  He  is  in  the  wdiole  heaven. 

114.  The  Lord  not  only  is  in  heaven, 
but  also  is  heaven  itself;  for  love  and  wis- 


108  ANGELIC    WISDOM  [n.   114 

dom  are  what  make  the  angel,  and  these 
two  are  the  Lord's  in  the  angels;  from 
which  it  follows  that  the  Lord  is  heaven. 
For  angels  are  not  angels  from  what  is 
their  own ;  what  is  their  own  is  altogether 
like  what  is  man's  own,  which  is  evil.  An 
angel's  own  is  such  because  all  angels 
were  once  men,  and  this  own  clings  to  the 
angels  from  their  birth.  It  is  only  pnt 
aside,  and  so  far  as  it  is  put  aside  the  an- 
gels receive  love  and  wisdom,  that  is,  the 
Lord  in  themselves.  Any  one,  if  he  will 
only  elevate  his  understanding  a  little,  can 
see  that  the  Lord  can  dwell  in  angels,  only 
in  what  is  His,  that  is,  in  what  is  His  A'ery 
own,  which  is  love  and  wisdom,  and  not  at 
all  in  the  selfhood  of  angels,  which  is  evil. 
From  this  it  is,  that  so  far  as  evil  is  put 
away  so  far  the  Lord  is  in  them,  and  so  far 
they  are  angels.  The  very  angelic  of 
heaven  is  Love  Divine  and  Wisdom  Di- 
vine. This  Divine  is  called  the  angelic 
when  it  is  in  angels.  From  this,  again,  it 
is  evideiat  that  angels  are  angels  from  the 
Lord,  and  not  from  themselves;  conse- 
quently, the  same  is  true  of  heaven. 


N     lloj     CONCERNIXG   DIVINE    LOVE  109 

115.  But  how  the  Lord  is  in  an  angel 
and  an  angel  in  the  Lord  cannot  be  com- 
prehended, unless  the  nature  of  their  con- 
junction is  known.  Conjunction  is  of  the 
Lord  with  the  angel  and  of  the  angel  witli 
the  Lord;  conjunction,  therefore,  is  recip- 
rocal. On  the  part  of  the  angel  it  is  as 
follows.  The  angel,  in  like  manner  as  man, 
has  no  other  perception  than  that  he  is  in 
love  and  wisdom  from  himself,  conse- 
quently that  love  and  wisdom  are,  as  it 
were,  his  or  his  own.  Unless  he  so  per- 
ceived there  Avould  be  no  conjunction,  thus 
the  Lord  would  not  be  in  him,  nor  he  in 
the  Lord.  Kor  can  it  be  possible  for  the 
Lord  to  be  in  any  angel  or  man,  unless  the 
one  in  whom  the  Lord  is,  with  love  and 
wisdom,  has  a  perception  and  sense  as  if 
they  were  his.  By  this  means  the  Lord 
is  not  only  received,  but  also,  when  re- 
ceived, is  retained,  and  likewise  loved  in 
return.  And  by  this,  also,  the  angel  is 
made  wise  and  continues  wise.  Who  can 
wish  to  love  the  Lord  and  his  neighbor, 
and  who  can  wish  to'  be  wise,  without  a 
sense  and  perception  that  what  he  loves, 


110  ANGELIC    WISDOM  [n.   115 

learns,  and  imbibes  is,  as  it  were,  his  own  ? 
Who  otherwise  can  retain  it  in  himself? 
If  this  were  not  so,  the  inflowing  love  and 
wisdom  would  have  no  abiding-place,  for 
it  would  flow  through  and  not  affect ;  thus 
an  angel  would  not  be  an  angel,  nor  would 
man  be  a  man;  he  would  be  merely  like 
something  inanimate.  From  all  this  it  can 
be  seen  that  there  must  be  an  ability  to 
reciprocate  that  there  may  be  conjunction. 
116,  It  shall  now  be  explained  how  it 
comes  that  an  angel  perceives  and  feels 
as  his,  and  thus  receives  and  retains  that 
which  yet  is  not  his ;  for,  as  was  said 
ftbove,  an  angel  is  not  an  angel  from  what 
is  his,  but  from  those  things  which  he  has 
from  the  Lord.  The  essence  of  the  matter 
is  this ; — Every  angel  has  freedom  and  ra- 
tionality ;  these  two  he  has  to  the  end  that 
he  may  be  capable  of  receiving  love  and 
wisdom  from  the  Lord.  Yet  neither  of 
these,  freedom  nor  rationality,  is  his,  they 
are  the  Lord's  in  him.  But  since  the  two 
are  intimately  conjoined  to  his  life,  so  inti- 
mately that  they  may  he  said  to  be  joined 
into   it,    they  appear  to  be  his  own.      It 


K.  116]     CONCERNING    DIVINK    LOVE  111 

is  from  them  that  he  is  able  to  thiiik  and 
will,  and  to  speak  and  act;  and  what  he 
thinks,  wills,  speaks,  and  does  from  them, 
appears  as  if  it  were  from  himself.  This 
gives  him  the  ability  to  reciprocate,  and 
by  means  of  this  conjunction  is  possible. 
Yet  so  far  as  an  angel  believes  that  love 
and  wisdom  are  really  in  him,  and  thus 
lays  claim  to  them  for  himself  as  if  they 
were  his,  so  far  the  angelic  is  not  in  him, 
and  therefore  he  has  no  conjunction  with 
the  Lord;  for  he  is  not  in  truth,  and  as 
truth  makes  one  with  the  light  of  heav- 
en, so  far  he  cannot  be  in  heaven;  for 
he  thereby  denies  that  he  lives  from  the 
Lord,  and  believes  that  he  lives  from  him- 
self, and  that  he  therefore  possesses  Divine 
essence.  In  these  two,  freedom  and  ration- 
ality, the  life  which  is  called  angelic  and 
human  consists.  From  all  this  it  can  be 
seen  that  for  the  sake  of  conjunction  with 
the  Lord,  the  angel  has  the  ability  to  recip- 
rocate, but  that  this  ability,  in  itself  con- 
sidered, is  not  his  but  the  Lord's.  Erom 
this  it  is,  that  if  he  abuses  his  ability  to 
reciprocate,   by  which   he   perceives   and 


112  '    ANGELIC    WISDOM  [n.  116 

feels  as  his  what  is  the  Lord's,  which  is 
done  by  appropriating  it  to  himself  he 
falls  from  the  angelic  state.  That  conjunc- 
tion is  reciprocal,  the  Lord  Himself  teaches 
(John  xiv.  20-24;  xv.  4-6);  also  that  the 
conjunction  of  the  Lord  with  man  and  of 
man  with  the  Lord,  is  in  those  things  of 
the  Lord  that  are  called  His  words  (John 
XV.  7). 

117.  Some  are  of  the  opinion  that  Adam 
was  in  such  liberty  or  freedom  of  choice 
as  to  be  able  to  love  God  and  be  wise  from 
himself,  and  that  this  freedom  of  choice 
was  lost  in  his  posterity.  But  this  is  an 
error ;  for  man  is  not  life,  but  is  a  recipient 
of  life  (see  above,  n.  4-6,  54-60) ;  and  he 
who  is  a  recipient  of  life  cannot  love  and 
be  wise  from  anything  of  his  own;  conse- 
quently, w^hen  Adam  willed  to  be  wise  and 
to  love  from  what  was  his  own,  he  fell 
from  wisdom  and  love,  and  was  cast  out 
of  Paradise. 

118.  What  has  just  been  said  of  an 
angel  is  likewise  true  of  heaven,  which 
consists  of  angels,  since  the  Divine  in 
greatest  and  least  things  is  the  same  {as 


N.   118]     COXCERNING    DIVINE    LOVE  113 

was  shown  above,  n.  77-82).  What  is  said 
of  an  angel  and  of  heaven  is  likewise  true 
of  man  and  the  Church,  for  the  angel  of 
heaven  and  the  man  of  the  Church  act  as 
one  through  conjunction  ;  in  fact,  a  man  of 
the  Church  is  an  angel,  in  respect  to  the 
interiors  which  are  of  his  mind.  By  a  man 
of  the  Church  is  meant  a  man  in  whom  the 
Church  is. 


IN  THE  SPIRITUAL  WORLD  THE  EAST  IS 
WHERE  THE  LORD  APPEARS  AS  A  SUN, 
AND  FROM  THAT  THE  OTHER  QUARTERS 
ARE  DETERMINED. 

119.  The  sun  of  the  spiritual  world  and 
its  essence,  also  its  heat  and  light,  and  the 
presence  of  the  Lord  thereby,  have  been 
treated  of ;  a  description  is  now  to  be  given 
of  the  quarters  in  the  spiritual  world. 
That  sun  and  that  world  are  treated  of, 
because  God  and  love  and  wisdom  are 
treated  of;  and  to  treat  of  those  subjects 
except  from  their  very  origin  would  be  to 
proceed  from  effects,  not  from  causes.   Yet 

8 


114  ANGELIC    WISDOM  [n.   119 

from  effects  nothing  but  effects  can  be 
learned;  when  effects  alone  are  considered 
no  cause  is  brought  to  light;  but  causes 
reveal  effects.  To  know  effects  from  causes 
is  to  be  wise ;  but  to  search  for  causes  from 
effects  is  not  to  be  wise,  because  fallacies 
then  present  themselves,  which  the  investi- 
gator calls  causes,  and  this  is  to  turn  wis- 
dom into  foolishness.  Causes  are  things 
prior,  and  effects  are  things  posterior;  and 
things  prior  cannot  be  seen  from  things 
posterior,  but  things  posterior  can  be  seen 
from  things  prior.  This  is  order.  For  this 
reason  the  spiritual  world  is  here  first 
treated  of,  for  all  causes  are  there;  and 
afterwards  the  natural  world,  where  all 
things  that  appear  are  effects. 

120.  The  quarters  in  the  spiritual  world 
shall  now  be  spoken  of.  There  are  quar- 
ters there  in  like  manner  as  in  the  natural 
world,  but  like  that  world  itself,  they  are 
spiritual ;  while  the  quarters  in  the  natural 
world,  like  that  world  itself,  are  natural; 
the  difference  between  them  therefore  is 
so  great  that  they  have  nothing  in  com- 
mon.    In  each  world  there  are  four  quar 


N.  120]     CONCERNING    DIVINE    LOVE  115 

ters,  which  are  called  east,  west,  south, 
and  north.  In  the  natural  world,  these 
four  quarters  are  constant,  determined  by 
the  sun  on  the  meridian;  opposite  this  is 
north,  on  one  side  is  east,  on  the  other, 
west.  These  quarters  are  determined  by 
the  meridian  of  each  place;  for  the  sun's 
station  on  the  meridian  at  each  point  is 
always  the  same,  and  is  therefore  fixed.  In 
the  spiritual  world  it  is  different.  The 
quarters  there  are  determined  by  the  sun 
of  that  world,  which  appears  constantly  in 
its  own  place,  and  where  it  appears  is  the 
east;  consequently  the  determination  of 
the  quarters  in  that  world  is  not  from  the 
south,  as  in  the  natural  world,  but  from 
the  east,  opposite  to  this  is  west,  on  one 
side  is  south,  and  on  the  other,  north.  But 
that  these  quarters  are  not  determined  by 
the  sun,  but  by  the  inhabitants  of  that 
world,  who  are  angels  and  spirits,  will  be 
seen  in  what  follows. 

121.  As  these  quarters,  by  virtue  of 
their  origin,  which  is  the  Lord  as  a  sun, 
are  spiritual,  so  the  dwelling-places  of  an- 
gels and  spirits,  all  of  which  are  according 


lie  AXGELIC    WISDOM  [n.   121 

to  these  quarters,  are  also  spiritual.  They 
are  spiritual,  because  angels  and  spirits 
have  their  places  of  abode  according  to 
tlieir  reception  of  love  and  wisdom  from 
the  Lord.  Tliose  in  a  higher  degree  of 
love  dwell  in  the  east ;  those  in  a  lower 
degree  of  love  in  the  west;  those  in  a 
higher  degree  of  wisdom,  in  the  south; 
and  those  in  a  lower  degree  of  wisdom,  in 
the  north.  From  this  it  is  that,  in  the 
Word,  by  "the  east,"  in  the  highest  sense, 
is  meant  the  Lord,  and  in  a  relative  sense 
love  to  Him;  by  the  "west,"  a  diminish- 
ing love  to  Him;  hy  the  "south"  wisdom 
in  light;  and  by  the  "north"  wisdom  in 
shade;  or  similar  things  relatively  to  the 
state  of  those  who  are  treated  of. 

122.  Since  the  east  is  the  point  from 
which  all  quarters  in  the  s|)iritual  world 
are  determined,  and  by  the  east,  in  the 
liighest  sense,  is  meant  the  Lord,  and  also 
Divine  Love,  it  is  evident  that  the  source 
from  which  all  things  are,  is  the  Lord  and 
love  to  Him,  and  that  one  is  remote  from 
the  Lord  in  the  measure  in  which  he  is 
not  in  that  love,  and  dwells  either  in  the 


N.   122]     COXCEBNING    DIVINE    LOVE  117 

west,  or  in  the  south,  or  in  the  north,  at 
distances  corresponding  to  the  reception 
of  love. 

123..  Since  .the  Lord  as  a  sun  is  con- 
stantly in  the  east,  the  ancients,  with 
whom  all .  things  of  worship ,  were  repre- 
sentative of  spiritual  things,  turned  their 
faces  to  the  east  in  their  devotions;  and 
that  they  might  do  the  like  in  all  worship, 
they  turned  their  temples  also  in  that  di- 
rection. From  this  it  is  that,  at  the  pres- 
ent day,  churches  are  built  in  like  manner. 


THE  QUARTERS  IX  THE  SPIRITUAL  WORLD 
ARE  NOT  FROM  THE  LORD  AS  A  SUN,  BUT 
FROM  THE  ANGELS  ACCORDING  TO  RE- 
CEPTION. 

124.  It  has  been  stated  that  the  angels 
dwell  separate  from  each  oth-er;  some  in 
the  eastern  Quarter,  some  in  the  western, 
some  in  the  southern,  and  some  in  the 
northern;  and  that  those  who  dwell  in  the 
eastern  quarter  are  in  a  hicher  degree  of 


118  ANGELIC    WISDOM  [n.   124 

love;  those  in  the  western,  in  a  lower  de- 
gree of  love ;  those  in  the  southern,  in  the 
light  of  wisdom;  and  those  in  the  north- 
ern, in  the  shade  of  wisdom.  This  diver- 
sity of  dwelling-places  appears  as  though 
it  were  from  the  Lord  as  a  sun,  when,  in 
fact  it  is  from  the  angels.  The  Lord  is 
not  in  a  greater  and  lesser  degree  of  love 
and  wisdom,  that  is,  as  a  sun  He  is  not 
in  a  greater  or  lesser  degree  of  heat  and 
light  with  one  than  with  another,  for  He 
is  everywhere  the  same.  But  He  is  not 
received  by  one  in  the  same  degree  as  by 
another;  and  this  makes  them  appear  to 
themselves  to  be  more  or  less  distant  from 
one  another,  and  also  variously  as  regards 
the  quarters.  From  this  it  follows  that 
quarters  in  the  spiritual  world  are  nothing 
else  than  various  receptions  of  love  and 
wisdom,  and  thence  of  heat  and  light  from 
the  Lord  as  a  sun.  That  this  is  so  is  plain 
from  what  was  shown  above  (n.  108-112), 
that  in  the  spiritual  world  distances  are 
appearances. 

125.    As  the  quarters  are  various  recep- 
tions of  love  and  wisdom  by  angels,  the  va- 


N.   125]     CONCERXIXG    DIVINE    LOVE  119 

riety  from  which  that  appearance  springs 
shall  now  be  explained.  The  Lord  is  in 
the  angel,  and  the  angel  in  the  Lord  (as 
was  shown  in  a  preceding  article).  But 
on  account  of  the  appearance  that  the 
Lord  as  a  sun  is  outside  of  the  angel,  there 
is  also  the  appearance  that  the  Lord  sees 
him  from  the  sun,  and  that  he  sees  the 
Lord  in  the  sun.  This  is  almost  like  the 
appearance  of  an  image  in  a  mirror. 
Speaking,  therefore,  according  to  that 
appearance,  it  may  be  said  that  the  Lord 
sees  and  looks  at  each  one  face  to  face, 
but  that  angels,  on  their  part,  do  not  thus 
behold  the  Lord.  Those  who  are  in  love 
to  the  Lord  from  the  Lord  see  Him  di- 
rectly in  front ;  these,  therefore,  are  in  the 
east  and  the  west ;  but  those  who  are  more 
in  wisdom  see  the  Lord  obliquely  to  the 
right,  and  those  who  are  less  in  wisdom 
obliquely  to  the  left ;  therefore  the  former 
are  in  the  south,  and  the  latter  in  the 
north.  The  view  of  these  is  oblique  be- 
cause love  and  wisdom  (as  has  been  said 
before),  although  they  proceed  from  the 
Lord  as  one,  are  not  received  as  one  by 


120  ANGELIC    WISDOM  [n.  125 

angels;  and  the  wisdom  which  is  in  excess 
of  the  love,  while  it  appears  as  wisdom,  is 
not  wisdom,  because  in  the  overplus  of 
wisdom  there  is  no  life  from  love.  From 
all  this  it  is  evident  whence  comes  the 
diversity  of  reception  according  to  which 
angels  appear  to  dwell  according  to  quar- 
ters in  the  spiritual  world. 

126.  That  this  variety  of  reception  of 
love  and  wisdom ,  is  what  gives  rise  to  the 
quarters  in  the  spiritual  world  can  be  seen 
from  the  fact  that  an  angel  changes  his 
quarter  according  to  the  increase  or  de- 
crease of  love  with  him;  from  which  it  is 
evident  that  the  quarter  is  not  from  the 
Lord  as  a  sun,  but  from  the  angel  accord- 
ing to  reception.  It  is  the  same  with  man 
as  regards  his  spirit.  In  respect  to  his 
spirit,  he  is  in  some  quarter  of  the  spirit- 
ual world,  whatever  quarter  of  the  natural 
world  he  may  be  in,  for  quarters  in  the 
spiritual  world,  as  has  been  said  above, 
have  nothing  in  common  with  quarters  in 
the  natural  world.  Man  is  in  the  latter  as 
regards  his  body,  but  in  the  former  as  re- 
•gai'ds  his  spirit. 


N.   127]     CONCERNING    DIVINE    LOVE  121 

127.  In  order  that  love  and  wisdom 
may  make  one  in  an  angel  or  in  a  man, 
there  are  pairs  in  all  the  things  of  his 
hody.  The  eyes,  ears,  and  nostrils  are 
pairs;  the  hands,  loins,  and  feet  are  pairs; 
the  brain  is  divided  into  two  hemispheres, 
the  heart  into  two  chambers,  the  lungs 
into  two  lobes,  and  in  like  manner  the 
other  parts.  Thus  in  angel  and  man  there 
is  right  and  left;  and  all  their  right  parte 
have  relation  to  the  love  from  which  wis 
dom  comes;  and  all  the  left  parts,  to  the 
wisdom  which  is  fk'om  love;  or,  what  is 
the  same,'  all  the  right  parts  have  relation 
to  the  good  from  which  truth  comes;  and 
all  the  left  parts,  to  the  truth  that  is  from 
good.  Angel  and  man  have  these  pairs  in 
order  that  love  and  wisdom,  or  good  and 
truth,  may  act  as  one,  and  as  one,  may 
have  regard  to  the  Lord.  But  of  this 
more  in  what  follows. 

128.  From  all  this  it  can  be  seen  in 
what  fallacy  and  consequent  falsity  those 
are,  who  suppose  that  the  Lord  bestows 
heaven  arbitrarily,  or  arbitrarily  grants 
one  to  become  wise  and  loving  more  than 


122  ANGELIO    WISDOM  [x.   128 

another,  when,  in  truth,  the  Lord  is  just  as 
desirous  that  one  may  become  wise  and  be 
saved  as  another.  For  He  provides  means 
for  all;  and  every  one  becomes  wise  and 
is  saved  in  the  measure  in  which  he 
accepts  these  means,  and  lives  in  accord- 
ance with  them.  For  the  Lord  is  the  same 
with  one  as  v/ith  another;  but  the  recipi- 
ents, who  are  angels  and  men,  are  unlike 
by  reason  of  unlike  reception  and  life. 
That  this  is  so  can  be  seen  from  what  has 
just  been  said  of  spiritual  quarters,  and  of 
the  dwelling-places  of  the  angels  in  accord- 
ance with  them;  namely,  that  this  diver- 
sity is  not  from  the  Lord  but  from  the 
recipients  • 


K.   129]     CONCEKNING    DIVINE    LOVE  123 


AlfGELS  TURN  THEIR  FACES  CONSTANTLY 
TO  THE  LORD  AS  A  SUN,  AND  THUS 
HAVE  THE  SOUTH  TO  THE  RIGHT,  THE 
NORTH  TO  THE  LEFT,  AND  THE  WEST 
BEHIND    THEM. 

129.  All  that  is  here  said  of  angels,  and 
of  their  turning  to  the  Lord  as  a  sun,  is  to 
be  understood  also  of  man,  as  regards  his 
spirit.  Tor  man  in  respect  to  his  mind 
is  a  spirit,  and  if  he  be  in  love  and  wis- 
dom, is  an  angel ;  consequently,  after  death, 
•when  he  has  put  off  his  externals,  which 
he  had  derived  from  the  natural  world,  he 
becomes  a  spirit  or  an  angel.  And  because 
angels  turn  their  faces  constantly  toward 
the  sun  in  the  east,  thus  toward  the  Lord, 
it  ^s  said  also  of  any  man  who  is  in  love 
and  wisdom  from  the  Lord,  that  "he  sees 
God,"  that  "he  looks  to  God,"  that  "he  has 
God  before  his  eyes,"  by  which  is  meant 
that  he  lives  as  an  angel  does.  Such 
things  are  spoken  of  in  the  world,  because 
they  actually  take  place  (existunt)  both 
in  heaven  and  in  the  spirit  of  man.    Who 


124  ANGELIC    WISDOM  [n.  129 

does  not  look  before  himself  to  God  when 
he  prays,  to  whatever  quarter  his  face  may 
l>e  turned? 

130.  Angels  turn  their  faces  constantly 
to  the  Lord  as  a  sun,  because  they  are  in 
the  Lord,  and  the  Lord  in  them ;  and  the 
Lord  interiorly  leads  their  affections  and 
thoughts,  and  turns  them  constantly  to 
Himself ;  consequently  they  cannot  do  oth- 
erwise than  look  towards  the  east  where 
the  Lord  appears  as  a  sun ;  from  which  it 
is  evident  that  angels  do  not  turn  them- 
selves to  the  Lord,  but  the  Lord  turns 
them  to  Himself.  For  when  angels  think 
interiorly  of  the  Lord,  they  do  not  think 
of  Him  otherwise  than  as  being  in  them- 
selves. Real  interior  thought  does  not 
cause  distance,  but  exterior  thought,  which 
acts  as  one  with  the  sight  of  the  eyes ;  and 
for  the  reason  that  exterior  thought,  but 
not  interior,  is  in  space ;  and  when  not  in 
space,  as  in  the  spiritual  world,  it  is  still 
m  an  appearance  of  space.  But  these 
things  can  be  little  luiderstood  by  the  man 
who  thinks  about  God  from  space.-  For 
God  is  everywhere,  yet  not  in  space.    Thu^ 


^-  130]     CONCKRXING    DIVINE    LOVE  125 

He  is  both  within  and  without  an  an- 
gel ;  consequently  an  angel  can  see  God, 
that  is,  the  Lord,  both  within  himself  and 
without  himself;  within  himself  when  he 
thinks  from  love  and  wisdom,  without 
himself  when  he  thinks  about  love  and 
wisdom.  But  these  things  will  be  treated 
of  in  detail  in  treatises  on  The  Lord's 
Ovmipresence,  Omniscience,  and  Omnipo- 
tence. Let  every  man  guard  himself 
against  falling  into  the  detestable  false 
doctrine  that  God  has  infused  Himself 
into  men,  and  that  He  is  in  them,  and  no 
longer  in  Himself;  for  God  is  everywhere, 
as  well  within  man  as  without,  for  apart 
from  space  He  is  in  all  space  (as  was 
shown  above,  n.  7-10,  69-72) ;  whereas  if 
He  were  in  man.  He  would  be  not  onl}^ 
divisible,  but  also  shut  up  in  space;  yea, 
man  then  might  even  think  himself  to 
be  God.  This  heresy  is  so  abominable, 
that  in  the  spiritual  world  it  stinks  like 
carrion. 

131.  The  turning  of  angels  to  the  Lord 
is  such  that  at  every  turn  of  their  bodies 
they  look  toward  the  Lord  as  a  sun  in 


126  ANGELIC    WISDOM  [n.   131 

front  of  them.  An  angel  may  turn  him- 
self round  and  round,  and  thereby  see  the 
various  things  that  are  about  him,  still  the 
Lord  as  a  sun  appears  constantly  before 
his  face.  This  may  seem  wonderful,  yet 
it  is  the  truth.  It  has  also  been  granted 
me  to  see  the  Lord  thus  as  a  sun,  I  see 
Him  now  before  my  face;  and  for  several 
years  I  have  so  seen  Him,  to  whatever 
quarter  of  the  world  I  have  turned. 

132.  Since  the  Lord  as  a  sun,  conse- 
quently the  east,  is  before  the  faces  of  all 
angels  of  heaven,  it  follows  that  to  their 
right  is  the  south ;  to  their  left  the  north ; 
and  behind  them  the  west ;  and  this,  too, 
at  every  turn  of  the  body.  For,  as  was  said 
before,  all  quarters  in  the  spiritual  world 
are  determined  from  the  east;  therefore 
those  who  have  the  east  before  their  eyes 
are  in  these  very  quarters,  yea,  are  them- 
selves what  determine  the  quarters  ;  for  (as 
was  shown  above,  n.  124-128)  the  quarters 
are  not  from  the  Lord  as  a  sun,  but  from 
the  angels  according  to  reception. 

133.  Now  since  heaven  is  made  up  of 
angels,  and  angels  are  of  such  a  nature,  it 


N^.  133j    CONCERNING    DIVINE    LOVE  127 

follows  that  all  heaven  turns  itself  to  the 
Lord,  and  that,  by  means  of  this  turning, 
heaven  is  ruled  by  the  Lord  as  one  man, 
as  in  His  sight  it  is  one  man.  That 
heaven  is  as  one  man  in  the  sight  of  the 
Lord  may  be  seen  in  the  work  on  Heaven 
and  Hell  (n.  59-87).  Also  from  this  are 
the  quarters  of  heaven. 

134,  Since  the  quarters  are  thus  in- 
scribed as  it  were  on  the  angel,  as  well  as 
on  the  whole  heaven,  an  angel,  unlike  man 
in  the  world,  knows  his  own  home  and  his 
own  dwelling-place  wherever  he  goes.  Man 
does  not  know  his  home  and  dwelling- 
place  from  the  spiritual  quarter  in  him- 
self, because  he  thinks  from  space,  thus 
from  the  quarters  of  the  natural  world, 
which  have  nothing  in  common  with  the 
quarters  of  the  spiritual  world.  But  birds 
and  beasts  have  such  knowledge,  for  it  is 
implanted  in  them  to  know  of  themselves 
their  homes  and  dwelling-places,  as  is  evi- 
dent from  abundant  observation;  a 'proof 
that  such  is  the  ease  in  the  spiritual 
world;  for  all  things  that  have  form  (exis- 
tunt)  in  the  natural  world  are  effects,  and  all 


128  ANGELIC    WISDOM  [n.   134 

things  that  have  form  in  the  spiritual  world 
are  the  causes  of  these  effects.  There  does 
not  take  place  (existit)  a  natural  that  does 
not  derive  its  cause  from  a  spiritual. 


ALL  INTERIOR  THINGS  OF  THE  ANGELS, 
BOTH  OF  MIND  AND  BODY,  ARE  TURNED 
TO    THE    LORD    AS    A    SUN. 

135.  Angels  have  understanding  and 
will,  and  they  have  a  face  and  body.  They 
have  also  the  interior  things  of  the  under- 
standing and  will,  and  of  the  face  and 
body.  The  interiors  of  the  understanding 
and  will  are  such  as  pertain  to  their  in- 
terior affection  and  thought ;  the  interiors 
of  the  face  are  the  brains;  and  the  inte- 
riors of  the  body  are  the  viscera,  chief 
among  which  are  the  heart  and  lungs.  In 
a  word,  angels  have  each  and  all  things 
that  Tiien  on  earth  have ;  it  is  from  these 
things  that  angels  are  men.  External  form, 
aj)art  from  these  internal  things,  does  not 
make  them   men,  but   external   form   to- 


N.   135]     CONOEKXIXG    DIVINE    LOVE  129 

gether  with,  yea,  from,  internals;  for  other- 
wise they  would  be  only  images  of  man, 
in  which  there  would  be  no  life,  because 
inwardly  there  would  be  no  form  of  life. 

136.  It  is  well  kno^vn  that  the  will  and 
understanding  rule  the  body  at  pleasure, 
for  what  the  understanding  thinks,  the 
mouth  speaks,  and  what  the  will  wills,  the 
body  does.  From  this  it  is  plain  that  the 
body  is  a  form  corresponding  to  the  under- 
standing and  will.  And  because  form  also 
is  predicated  of  understanding  and  will,  it 
is  plain  that  the  form  of  the  body  corre- 
sponds to  the  form  of  the  understanding 
and  will.  But  this  is  not  the  place  to  de- 
scribe the  nature  of  these  respective  forms. 
In  each  form  there  are  things  innumera- 
ble ;  and  these,  in  each  of  them,  act  as  one, 
because  they  mutually  correspond.  It  is 
from  this  that  the  mind  (that  is,  the  will 
and  understanding)  rules  the  body  at  its 
pleasure,  thus  as  entirely  as  it  rules  its 
own  self.  From  all  this  it  follows  that  the 
interiors  of  the  mind  act  as  a  one  with  the 
interiors  of  the  body,  and  the  exteriors  of 
the  mind  with  the  exteriors  of  the  body. 

9 


130  ANGELIC    WISDOM  [n.   136 

The  interiors  of  the  mind  likewise  the 
interiors  of  the  body,  will  be  considered 
further  on,  when  degrees  of  life  have  been 
treated  of. 

137.  Since  the  interiors  of  the  mind 
make  one  with  the  interiors  of  the  body, 
it  follows  that  when  the  interiors  of  the 
mind  turn  themselves  to  the  Lord  as  a  sun, 
those  of  the  body  turn  themselves  in  like 
manner ;  and  because  the  exteriors  of  both, 
of  mind  as  well  as  body,  depend  upon  their 
interiors,  they  also  do  the  same.  For  what 
the  external  does,  it  does  from  internals, 
the  general  deriving  all  it  has  from  the 
particulars  from  which  it  is.  From  this  it 
is  evident  that  as  an  angel  turns  his  face 
and  body  to  the  Lord  as  a  sun,  all  the 
interiors  of  his  mind  and  body  are  turned 
in  the  same  direction.  It  is  the  same  with 
man,  if  he  has  the  Lord  constantly  before 
his  eyes,  which  is  the  case  if  he  is  in  love 
and  wisdom.  He  then  looks  to  the  Lord 
not  only  with  eyes  and  face,  but  also  with 
all  the  mind  and  all  the  heart,  that  is,  with 
all  things  of  the  will  and  understanding, 
together  with  all  things  of  the  body. 


N.   138]     CONCER^'ING    DIVINii    LOVE  131 

138.  This  turning  to  the  Lord  is  an  ac- 
tual turning,  a  kind  of  elevation ;  for  there 
is  an  uplifting  into  the  heat  and  light  of 
heaven,  which  takes  place  by  the  opening 
of  the  interiors ;  when  these  are  opened, 
love  and  wisdom  flow  into  the  interiors  of 
the  mind,  and  the  heat  and  light  of  heaven 
into  the  interiors  of  the  body.  From  this 
comes  the  uplifting,  like  a  rising  out  of  a 
cloud  into  clear  air,  or  out  of  air  into  ether. 
Moreover,  love  and  wisdom,  with  their  heat 
and  light,  are  the  Lord  with  man ;  and  He, 
as  was  said  before,  turns  man  to  Himself, 
It  is  the  reverse  with  those  who  are  not 
in  love  and  wisdom,  and  still  more  with 
those  who  are  opposed  to  love  and  wisdom. 
Their  interiors,  both  of  mind  and  body,  are 
closed;  and  when  closed,  the  exteriors  re- 
act against  the  Lord,  for  such  is  their  in- 
herent nature.  Consequently,  such  persons 
turn  themselves  backward  from  the  Lord : 
and  turning  oneself  backward  is  turning 
to  hell. 

139.  This  actual  turning  to  the  Lord  is 
from  love  together  with  wisdom ;  not  from 
love  alone,  nor  from  wisdom  alone ;  for  love 


132  ANGELIC    WISDOM  [n.   139 

alone  is  like  esse  (being)  without  its  exLs- 
tere  (taking  form),  since  love  has  its  form 
in  wisdom ;  and  wisdom  without  love  is  like 
existere  without  its  esse,  since  wisdom  has 
its  form  from  love.  Love  is  indeed  possible 
without  wisdom;  but  such  love  is  man's, 
i?nd  not  the  Lord's.  "Wisdom  alone  is  pos- 
sible without  love ;  but  such  wisdom,  al- 
though from  the  Lord,  has  not  the  Lord  in 
it ;  for  it  is  like  the  light  of  winter,  which 
is  from  the  sun;  still  the  sun's  essence, 
which  is  heat,  is  not  in  it. 


EVERY  SPIRIT,  WHATEVER  HIS  QUALITY, 
TURNS  IN  LIKE  MANNER  TO  HIS  RUL- 
ING   LOVE. 

140.  It  shall  first  be  explained  what  a 
spirit  is,  and  what  an  angel  is.  Every  man 
after  death  comes,  in  the  first  place,  irto 
the  world  of  spirits,  which  is  midway  be- 
tween heaven  and  hell,  and  there  passes 
through  his  own  times,  that  is,  his  own 
states,  and  becomes  prepared,  according  to 


N,   140j     CONCERNING    DIVINE    LOVE  lo3 

his  life,  either  for  heaven  or  for  hell.  So 
long  as  one  stays  in  that  world  he  is  called 
a  spirit.  He  who  has  been  raised  out  of 
that  world  into  heaven  is  called  an  angel; 
but  he  who  has  been  cast  down  into  hell  is 
called  either  a  satan  or  a  devil.  So  long 
as  these  continue  in  the  world  of  spirits, 
he  who  is  preparing  for  heaven  is  called 
an  angelic  spirit;  and  he  who  is  preparing 
for  hell,  an  infernal  spirit;  meanwhile  the 
angelic  spirit  is  conjoined  with  heaven, 
and  the  infernal  spirit  with  hell.  All 
spirits  in  the  world  of  spirits  are  adjoined 
to  men;  because  men,  in  respect  to  the  in- 
teriors of  their  minds,  are  in  like  manner 
between  heaven  and  hell,  and  through 
these  spirits  they  communicate  with  heav- 
en or  with  hell  according  to  their  life. 
It  is  to  be  observed  that  the  world  of  spir- 
its is  one  thing,  and  the  spiritual  world 
another ;  the  world  of  spirits  is  that  which 
has  just  been  spoken  of;  but  the  spiritual 
world  includes  that  world,  and  heaven  and 
hell. 

141.  Since  the  subject  now  under  cpn- 
sideration  is  the   turning  of   angels  and 


134  ANGELIC    WISDOM  [x.  141 

spirits  to  their  own  loves  by  reason  of 
these  loves,  something  shall  be  said  also 
about  loves.  The  whole  heaven  is  divided 
into  societies  according  to  all  the  differ- 
ences of  loves ;  in  like  manner  hell,  and  in 
like  manner  the  world  of  spirits.  But 
heaven  is  divided  into  societies  according 
to  the  differences  of  heavenly  loves ;  hell 
into  societies  according  to  the  differences 
of  infernal  loves ;  and  the  world  of  spirits, 
according  to  the  differences  of  loves  both 
heavenly  and  infernal.  There  are  two 
loves  which  are  the  heads  of  all  the  rest, 
that  is,  to  which  all  other  loves  are  refera- 
ble ;  the  love  which  is  the  head  of  all  heav- 
enly loves,  or  to  which  they  all  relate,  is 
love  to  the  Lord;  and  the  love  which  is 
the  head  of  all  infernal  loves,  or  to  which 
they  all  relate,  is  the  love  of  rule  springing 
from  the  love  of  self.  These  two  loves  are 
diametricall}'  opposed  to  each  other. 

142.  Since  these  two  loves,  love  to  the 
Lord  and  love  of  rule  springing  from  love 
of  self,  are  wholly  opposed  to  each  other, 
and  since  all  who  are  in  love  to  the  Lord 
turn  to  the  Lord  as  a  sun  (as  was  shown  in 


N.   142]     CONCERNING    DIVINE    LOVE  135 

the  preceding  article),  it  can  be  seen  that 
all  who  are  in  the  love  of  rule  springing 
from  love  of  self,  turn  their  backs  to  the 
Lord.  They  thus  face  in  opposite  direc- 
tions, because  those  who  are  in  love  to  the 
Lord  love  nothing  more  than  to  be  led  by 
the  Lord,  and  will  that  the  Lord  alone 
shall  rule ;  while  those  who  are  in  the  love 
of  rule  springing  from  love  of  self,  love 
nothing  more  than  to  be  led  by  themselves, 
and  will  that  themselves  alone  may  rule. 
This  is  called  a  love  of  rule  springing  from 
love  of  self,  because  there  is  a  love  of  rule 
springing  from  a  love  of  performing  uses, 
which  is  a  spiritual  love,  because  it  makes 
one  with  love  towards  the  neighbor.  Still 
this  cannot  be  called  a  love  of  rule,  but  a 
love  of  performing  duties. 

143.  Every  spirit,  of  whatever  quality, 
turns  to  his  own  ruling  love,  because  love 
is  the  life  of  every  one  (as  was  shown  in 
Part  L,  n.  1-3) ;  and  life  turns  its  recepta- 
cles, called  members,  organs,  and  viscera, 
thus  the  whole  man,  to  that  society  which 
is  in  a  love  similar  to  itself,  thus  where  its 
own  love  is. 


136  ANGELIC    WISDOM  fx.  144 

144.  Since  the  love  of  rule  sx->ringiiig 
from  love  of  self  is  wholly  opposed  to  love 
to  the  Lord,  the  spirits  who  are  in  that 
love  of  rule  turn  the  face  backwards  from 
the  Lord,  and  therefore  look  with  their 
eyes  to  the  western  quarters  of  the  spirit- 
ual world;  and  being  thus  bodily  in  a  re- 
versed position,  they  have  the  east  behind 
them,  the  north  at  their  right,  and  the 
south  at  their  left.  They  have  the  east  be- 
hind them  because  they  hate  the  Lord; 
they  have  the  north  at  their  right,  because 
they  love  fallacies  and  falsities  therefrom ; 
and  they  have  the  south  at  their  left,  be- 
cause they  despise  the  light  of  wisdom 
They  may  turn  themselves  round  and 
round,  and  yet  all  things  which  they  see 
about  them  appear  similar  to  their  love. 
Jill  such  are  sensual- natural;  and  some  are 
of  such  a  nature  as  to  imagine  that  they 
alone  live,  looking  upon  others  as  images. 
They  believe  themselves  to  be  wise  above 
all  others,  though  in  truth  they  are  insane. 

145.  In  the  spiritual  world  ways  are 
seen,  laid  out  like  ways  in  the  natural 
N^-crld;  some  leading  to  heaven,  and  some 


N.  145]     CONCERNING    DIVINE    LOVE  137 

to  hell ;  but  the  ways  leading  to  hell  are 
not  visible  to  those  going  to  heaven,  nor 
are  the  ways  leading  to  heaven  visible  to 
those  going  to  hell.  There  are  countless 
ways  of  this  kind;  for  there  are  ways 
which  lead  to  every  society  of  heaven  and 
to  every  society  of  hell.  Each  spirit  enters 
the  way  which  leads  to  the  society  of  hi.s 
own  love,  nor  does  he  see  the  ways  leading 
in  other  directions.  Thus  it  is  that  each 
spirit,  as  he  turns  himself  to  his  ruling 
love,  goes  forward  in  it. 


DIVINE  LOVE  AND  DIVINE  WISDOM  PRO- 
CEEDING FROM  THE  LORD  AS  A  SUN 
AND  PRODUCING  HEAT  AND  LIGHT  IN 
HEAVEN,  ARE  THE  PROCEEDING  DIVINE, 
W^HICH  IS  THE  HOLY  SPIRIT. 

146.  In  The  Doctrine  of  the  New  Jen/- 
salem  conceiming  the  Lord  it  has  been 
shown,  that  God  is  one  in  person  and  es- 
sence in  whom  there  is  a  trinity,  and  that 
that  God  is  the  Lord;  also  that  the  trin- 


138  ANGELIC    WISDOM  [n.   146 

ity  in  Him  is  called  Father,  Son,  and  Holy 
Spirit;   and  that  the  Di\dne  from  which, 
[Creative  Divine]  is  called  the  Father;  the 
Human  Divine,  the  Son;  and  the  proceed- 
ing Divine,  the  Holy  Spirit.    This  is  called 
the  "  proceeding  Divine,"  but  no  one  knows 
why  it  is  called  proceeding.     This  is  not 
known,  because  until  now  it  has  been  un- 
known that  the  Lord  appears  before  the 
angels  as  a  sun,  from  which  sun  proceeds 
heat  which  in  its  essence  is  Divine  Love, 
and  also  light  which  in  its  essence  is  Di- 
vine Wisdom.     So   long  as   these    things 
were  unknown,  it  could  not  be  known  that 
the  proceeding  Divine  is  not  a  Divine  by 
itself;   consequently  the  Athanasian  doc- 
trine of  the  trinity  declares  that  there  is 
one  person  of  the  Father,  another  of  the 
Son,  and  another  of  the  Hoty  Spirit.  Now, 
however,  when  it  is  known  that  the  Lord 
appears  as  a  sun,  a  correct  idea  may  be  had 
of  the  proceeding  Divine,  which  is  called 
the  Holy  Spirit,  that  it  is  one  with  the 
Lord,  but  proceeds  from  Him,  as  heat  and 
light  from  a  sun.    For  the  same  reason  an- 
gels are  in  Divine  heat  and  Divine  light 


N.    146]    CONCERNING    DIVINE    LOVE  139 

just  SO  far  as  they  are  in  love  and  wis- 
dom. Without  knowing  that  the  Lord  ap- 
pears as  a  sun  in  the  spiritual  world,  and 
that  His  Divine  thus  proceeds,  it  can  in  no 
way  be  known  what  is  meant  by  "  proceed- 
ing," whether  it  means  simply  communi- 
cating those  things  which  are  the  Father's 
and  the  Son's,  or  simply  enlightening  and 
teaching.  But  inasmuch  as  it  has  been 
known  that  God  is  one,  and  that  He  is  om- 
nipresent, it  is  not  in  accord  with  enlight- 
ened reason  to  recognize  the  proceeding 
Divine  as  a  Divine  per  se,  and  to  call  it 
God,  and  thus  divide  God. 

147.  It  has  been  shown  above  that  God 
is  not  in  space,  and  that  He  is  thereby  om- 
nipresent ;  also  that  the  Divine  is  the  same 
everywhere,  but  that  there  is  an  apparent 
variety  of  it  in  angels  and  men  from  vari- 
ety of  reception.  Now  since  the  proceeding 
Divine  from  the  Lord  as  a  sun  is  in  light 
and  heat,  and  light  and  heat  flow  first  into 
universal  recipients,  which  in  the  world  are 
called  atmospheres,  and  these  are  the  re- 
cipients of  clouds,  it  can  l^e  seen  that  ac- 
cording as  the  interiors  pertaining  to  the 


140  AXfiELIC    WISDOM  [x.  147 

understanding  of  man  or  angel  are  veiled 
l)y  such  clouds,  is  he  a  receptacle  of  the 
proceeding  Divine.  By  clouds  are  meant 
spiritual  clouds,  which  are  thoughts. 
These,  if  from  truths,  are  in  accordance, 
V»ut  if  from  falsities,  are  at  variance  with 
Divine  Wisdom ;  consequently,  in  the  spir- 
itual world  thoughts  from  truths,  when 
presented  to  the  sight,  appear  as  shining 
white  clouds,  but  thoughts  from  falsities 
as  black  clouds.  From  all  this  it  can  be 
seen  that  the  proceeding  Divine  is  indeed 
in  every  man,  but  is  variously  veiled  by 
each. 

148.  As  the  Divine  Itself  is  present  in 
angel  and  man  by  spiritual  heat  and  light, 
those  who  are  in  the  truths  of  Divine  Wis- 
dom and  in  the  goods  of  Divine  Love, 
when  affected  by  these,  and  when  from  af- 
fection they  think  from  them  and  about 
them,  are  said  to  grow  warm  tvith  God ; 
and  this  sometimes  becomes  so  evident  as 
to  be  perceived  and  felt,  as  when  a  preacher 
speaks  from  zeal.  These  same  are  also  said 
to  be  enlightened  hy  God,  because  the  Lord, 
by  His  proceeding  Divine,  not  only  kindles 


>'.   148]     CONCEKXING    DIVIXE    LOVE  141 

the  will  with  spiritual  heat,  but  also  en- 
lightens the  understanding  with  spiritual 
light. 

149.  ^'rom  the  following  passages  in 
the  Word  it  is  plain  that  the  Holy  Spirit 
is  the  same  as  the  Lord,  and  is  truth  itself, 
from  which  man  has  enlightenment : — 

Jesus  said,  When  the  spirit  of  tiiith  is  come, 
He  will  guide  you  into  all  truth;  He  shall  not 
speak  of  Himself;  but  whatsoever  He  shall  have 
heard,  that  shall  He  speak  {John  xvi.  13). 

He  shall  glorify  Me;  for  He  shall  receive  of 
Mine,  and  shall  show  it  unto  vou  {John  xvi.  14, 
15). 

That  He  will  be  with  the  disciples  and  in  them 
{John  xiv.  17;  xv.  26). 

Jesus  said.  The  words  that  I  speak  unto  you, 
they  are  spirit  and  they  are  life  {John  vi.  63). 

From  these  passages  it  is  evident  that 
the  Truth  itself  which  proceeds  from  the 
Lord,  is  called  the  Holy  Spirit ;  and  because 
it  is  in  light,  it  enlightens. 

150.  Enlightenment,  which  is  attri- 
buted to  the  Holy  Spirit,  is  indeed  in  man 
from  the  Lord,  yet  it  is  effected  by  spirits 
and  angels  as  media.  But  the  nature  of 
that   mediation  cannot  yet  be  described- 


142  ANGELIC    WISDOM  [n.  150 

only  it  may  be  said  that  angels  and  spirits 
can  in  no  way  enlighten  man  from  them- 
selves, because  they,  in  like  manner  as 
man,  are  enlightened  by  the  Lord;  and  as 
they  are  enlightened  in  like  manner,  it 
follows  that  all  enlightenment  is  from  the 
Lord  alone.  It  is  effected  by  angels  or 
spirits  as  media,  because  the  man  when 
he  is  enlightened  is  placed  in  the  midst  of 
such  angels  and  spirits  as,  more  than 
others,  receive  enlightenment  from  the 
Lord  alone. 


THE  LORD  CREATED  THE  UNIVERSE  AND 
ALL  THINGS  OF  IT  BY  MEANS  OF  THE 
SUN  WHICH  IS  THE  FIRST  PROCEEDING 
OF    DIVINE    LOVE    AND    DIVINE    WISDOM. 

151.  By  "the  Lord"  is  meant  God 
from  eternity,  that  is,  Jehovah :  who  is 
called  Father  and  Creator,  because  He  is 
one  with  Him,  as  has  been  shown  in  The 
Doctrine  of  the  New  Jerusalem  concerning 
the  Lord;  consequently  in  the  following 


N.  15]]     CONCERNING    DIVINE    LOVE  143 

pages,  where  also  creation  is  treated   of, 
He  is  called  the  Lord. 

152.  That  all  things  in  the  universe 
were  created  by  Divine  Love  and  Divine 
Wisdom  was  fully  shown  in  Part  I.,  (par- 
ticularly in  n.  52,  53);  here  now  it  is  to 
be  shown  that  this  was  done  by  means  of 
the  sun,  which  is  the  first  proceeding  of 
Divine  Love  and  Divine  Wisdom.  No  one 
who  is  capable  of  seeing  effects  from 
causes,  and  afterwards  by  causes  effects  in 
their  order  and  sequence,  can  deny  that 
the  sun  is  the  first  of  creation,  for  all  the 
things  that  are  in  its  world  have  perpetual 
existence  from  it;  and  because  they  have 
perpetual  existence  from  it,  their  existence 
was  derived  from  it.  The  one  involves  and 
is  proof  of  the  other;  for  all  things  are 
under  the  sun's  view,  since  it  determined 
that  they  should  be,  and  to  hold  under  its 
view  is  to  determine  perpetually ;  therefore 
it  is  said  that  subsistence  is  perpetual 
existence.  If,  moreover,  any  thing  were  to 
be  withdrawn  entirely  from  the  sun's 
influx  through  the  atmospheres,  it  would 
instantly   be    dissipated;    for   the   atmos- 


144  ANGELIC    WISDOM  [n.   l.^ii 

pheres,  which  are  purer  and  purer,  and  are 
rendered  active  in  power  by  the  sun,  hold 
all  things  in  connection.  Since,  then,  the 
perpetual  existence  of  the  universe,  and  of 
every  thing  pertaining  to  it,  is  from  the 
sun,  it  is  plain  that  the  sun  is  the  first  of 
creation,  from  which  [is  all  else].  The  sun 
is  spoken  of  as  creating,  but  this  means 
the  Lord,  by  means  of  the  sun ;  for  the  sun 
also  was  created  by  the  Lord. 

153.  There  are  two  suns  through  which 
all  things  were  created  by  the  Lord,  the 
sun  of  the  spiritual  world  and  the  sun  of 
the  natural  world.  All  things  were  created 
by  the  Lord  through  the  sun  of  the  spirit- 
ual world,  but  not  through  the  sun  of  the 
natural  world,  since  the  latter  is  far  below 
the  former ;  it  is  in  middle  distance ;  above 
it  is  the  spiritual  world  and  below  it  is  the 
natural  world.  This  sun  of  the  natural 
world  was  created  to  render  aid,  as  a  kind 
of  substitute ;  this  aid  will  be  spoken  of  in 
what  follows. 

154.  The  universe  and  all  things  there- 
of were  created  by  the  Lord,  the  sun  of 
the  spiritual  world  serving  as  a  medium, 


N.   lo4]     CUXCKKNIXG    DIVINE    J.OVE  l45 

because  that  siui  is  the  first  proceeding  of 
Divine  Love  and  Divine  Wisdom,  and  from 
])ivine  Love  and  Divine  Wisdom  all 
things  are  (as  was  pointed  out  above,  n. 
52-82).  In  every  thing  created,  greatest 
as  -well  as  least,  there  are  these  three,  end, 
cause  and  eifect.  A  created  thing  in  which 
these  three  are  not,  is  impossible.  In  what 
IS  greatest,  that  is,  in  the  universe,  these 
three  exist  in  the  following  order;  in  the 
sun,  which  is  the  first  proceeding  of  Di- 
vine Love  and  Divine  Wisdom,  is  the  end 
of  all  things;  in  the  spiritual  world  are 
the  causes  of  all  things;  in  the  natural 
world  are  the  effects  of  all  things.  How 
these  three  are  in  things  first  and  in 
things  last  shall  be  shown  in  what  follows. 
Since,  then,  no  created  thing  is  possible  in 
which  these  three  are  not,  it  follows  that 
the  universe  and  all  things  of  it  were 
created  by  the  Lord  through  the  sun, 
wherein  is  the  end  of  .all  things. 

155.  Creation  itself  cannot  be  brought 
within  man's  comprehension  unless  space 
and  time  are  removed  from  thought;  but 
if  these  are  removed,  it  can  be  corapre- 

10 


146  AXGELIC    WISDOM  [n.   155 

bended.  Kemoving  these  if  3'ou  can,  or  as 
much  as  you  can,  and  keeping  the  mind  in 
ideas  abstracted  from  space  and  time,  you 
will  perceive  that  there  is  no  diiference 
between  the  maximxmi  of  space  and  the 
minimum  of  space;  and  then  you  cannot 
but  have  a  similar  idea  of  the  creation  of 
the  universe  as  of  the  creation  of  the  par- 
ticulars therein;  you  will  also  perceive 
that  diversity  in  created  things  springs 
from  this,  that  there  are  infinite  things 
in  God-Man,  consequently  things  without 
limit  in  the  sun  which  is  the  first  pro- 
ceeding from  Him ;  these  countless  things 
take  form,  as  in  an  image,  in  the  created 
universe.  From  this  it  is  that  no  one 
thing  can  anywhere  be  precisely  the  same 
as  another.  Erom  this  comes  that  vari- 
ety of  all  things  which  is  presented  to 
sight,  in  the  natural  world  together  with 
space,  but  in  the  spiritual  world  with 
appearance  of  space;  and  it  is  a  variety 
both  of  generals  and  of  particulars.  These 
are  the  things  that  have  been  pointed  out 
in  Part  I.,  where  it  is  shown  that  in  God- 
Man  infinite  things  are  one  distinctly  (n. 


N.   155]     CONCERNING    DIVINE    LOVE  147 

17-22);  that  all  things  in  the  universe 
were  created  by  Divine  Love  and  Divine 
Wisdom,  (n.  52,  53) ;  that  all  things  in  the 
created  universe  are  recipients  of  the 
Divine  Love  and  of  the  Divine  Wisdom  of 
God-Man  (n.  54-60);  that  the  Divine  is 
not  in  space  (n.  7-10);  that  the  Divine 
apart  from  space  fills  all  spaces  (n.  G6~ 
72) ;  that  the  Divine  is  the  same  in  things 
greatest  and  least  (n.  77-82). 

156.  The  creation  of  the  universe,  and 
of  all  things  of  it,  cannot  be  said  to  have 
been  wrought  from  space  to  space,  or  from 
time  to  time,  thus  progressively  and  suc- 
cessively, but  from  eternity  and  from  in- 
finity; not  from  eternity  of  time,  because 
there  is  no  such  thing,  but  from  eternity 
not  of  time,  for  this  is  the  same  with  the 
Divine ;  nor  from  infinity  of  space,  because 
again  there  is  no  such  thing,  but  from  in- 
finity not  of  space,  which  also  is  the  same 
with  the  Divine.  These  things,  I  know, 
transcend  the  ideas  of  thoughts  that  are 
in  natural  light,  but  they  do  not  transcend 
the  ideas  of  thoughts  that  are  in  spiritual 
light,  for  in  these  there  is  nothing  of  space 


148  ANGELIC    WlSJJOM  [n.   156 

and  time.  Neither  do  tliey  wholly  trans- 
cend ideas  that  are  in  natural  light;  for 
when  it  is  said  that  infinity  of  space  is  not 
possible,  this  is  affirmed  by  every  one  from 
reason.  It  is  the  same  with  eternity,  for 
this  is  infinity  of  time.  If  you  say  "to 
eternity,''  it  is  comprehensible  from  time ; 
but  ^'  from  eternity"  is  not  comprehensible, 
unless  time  is  removed. 


THE  SUN  OF  THE  NATURAL  W  ORLD  IS  PUIJE 
FIRE,  CONSEQUENTLY  DEAD  ;  NATURE  ALSO 
IS  DEAD,  BECAUSE  IT  DERIVES  ITS  ORIGIN 
FROM  THAT  SUN. 

157.  Creation  itself  cannot  be  ascribed 
in  the  least  to  the  sun  of  the  natural 
Avorld,  but  must  be  wholly  ascribed  to 
the  sun  of  the  spiritual  world ;  because  the 
sun  of  the  natural  world  is  altogether 
dead;  but  the  sun  of  the  spiritual  w^orld 
is  living;  for  it  is  the  first  proceeding  of 
Divine  Love  and  Divine  Wisdom;  and 
what  is  dead  does  not  act  at  all  from  it- 
self, but  is  acted  upon;  consequently  to  as- 


X.   lo7]     CONOEliNJXG    DIVIXE    LOVE  149 

crite  to  it  anything  of  creation  would  be 
like  ascribing  the  work  of  an  artificer  to 
the  tool  which  is  moved  by  his  hands.  The 
sun  of  the  natural  world  is  pure  tire  from 
which  everything  of  life  has  been  with- 
drawn; but  the  sun  of  the  spiritual  world 
is  tire  in  which  is  Divine  Life.  The  an 
gelic  idea  of  the  tire  of  the  sun  of  the  natu- 
ral world,  and  of  the  fire  of  the  sun  oi 
the  spiritual  world,  is  this ;  that  in  the  tirt^ 
of  the  sun  of  the  spiritual  world  the  Di- 
vine Life  is  within,  but  in  the  fire  of  i]x(^ 
sun  of  the  natural  w^orld  it  is  without. 
From  this  it  can  be  seen  that  the  actuat- 
ing poAver  of  the  natural  sun  is  not  from 
itself,  but  from  a  living  force  proceeding 
from  the  sun  of  the  spiritual  world ;  conse- 
quently if  the  living  force  of  that  sun  were 
withdrawn  or  taken  away,  the  natural  sim 
would  have  no  vital  power.  For  this  reason 
the  worship  of  the  sun  is  the  lowest  of  all 
the  forms  of  God-worship,  for  it  is  wholly 
dead,  as  the  sun  itself  is,  and  therefore  in 
the  Word  it  is  called  "abomination." 

158.   As  the  sun  of  the  natural  world  is 
pure  fire,  and  therefore  dead,  the  heat  pro- 


150  ANGELIC    WI.SDOM  [n.   158 

ceeding  from  it  is  also  dead,  likewise  the 
light  proceeding  from  it  is  dead;  so  also 
are  the  atmospheres,  which  are  called  ether 
and  air,  and  which  receive  in  their  bosom 
and  carry  down  the  heat  and  light  of  that 
sun ;  and  as  these  are  dead  so  are  each  and 
all  things  of  the  earth  which  are  beneath 
the  atmospheres,  and  are  called  soils,  yet 
these,  one  and  all,  are  encompassed  by 
what  is  spiritual,  proceeding  and  flowing 
forth  from  the  smi  of  the  spiritual  world. 
Unless  they  had  been  so  encompassed,  the 
soils  could  not  have  been  stirred  into  activ- 
ity, and  have  produced  forms  of  uses, 
which  are  plants,  nor  forms  of  life,  which 
are  animals;  nor  could  have  supplied  the 
materials  by  which  man  begins  and  con- 
tinues to  exist. 

159.  Now  since  nature  begins  from  that 
sun,  and  all  that  springs  forth  and  con- 
tinues to  exist  from  it  is  called  natural, 
it  follows  that  nature,  with  each  and  every 
thing  pertaining  thereto,  is  dead.  It  ap- 
pears in  man  and  animal  as  if  alive,  be- 
cause of  the  life  which  accompanies  and 
actuates  it 


X.   160]     CONCERNING    DIVINE    LOVE  lol 

160.  Since  these  lowest  things  of  nature 
which  form  the  lands  are  dead,  and  are 
not  changeable  and  varying  according  to 
states  of  affections  and  thoughts,  as  in  the 
spiritual  world,  but  unchangeable  and 
tixed,  therefore  in  nature  there  are  spaces 
and  spacial  distances.  There  are  such 
things,  because  creation  has  there  termi- 
nated, and  abides  at  rest.  From  this  it  is 
evident  that  spaces  are  a  property  of  na- 
ture; and  because  in  nature  spaces  are  not 
appearances  of  spaces  according  to  states 
of  life,  as  they  are  in  the  spiritual  world, 
these  also  may  be  called  dead. 

161.  Since  times  in  like  manner  are 
settled  and  constant,  they  also  are  a  prop- 
erty of  nature;  for  the  length  of  a  day 
is  constantly  twenty-four  hours,  and  the 
length  of  a  year  is  constantly  tlu-ee  hun- 
dred and  sixty-five  days  and  a  quarter. 
The  very  states  of  light  and  shade,  and  of 
heat  and  cold,  which  cause  these  periods 
to  vary,  are  also  regular  in  their  return. 
The  states  which  recur  daily  are  morning, 
noon,  evening,  and  night;  those  recurring 
yearly  are   spring,  simimer,  autumn,  and 


152  ANGELIC    WISDOM  [X.  ICI 

winter.  Moreover,  the  annual  states  mod- 
ify regularly  the  daily  states.  All  these 
states  are  likewise  dead  because  they  are 
not  states  of  life,  as  in  the  spiritual  world ; 
for  in  the  spiritual  world  there  is  continu- 
ous light  and  there  is  continuous  heat,  the 
light  corresponding  to  the  state  of  wisdom, 
and  the  heat  to  the  state  of  love  with  the 
angels;  consequently  the  states  of  these 
are  living. 

162.  From  all  this  the  folly  of  those 
who  ascril)e  all  things  to  nature  can  be 
seen.  Those  who  have  confirmed  them- 
selves in  favor  of  nature  have  brought  such 
a  state  on  themselves  that  they  are  no 
longer  willing  to  raise  the  mind  above 
nature;  consequently  their  minds  are  shut 
above  and  opened  below.  Man  thus  be- 
comes sensual-natural,  that  is,  spiritually 
dead;  and  l^ecause  he  then  thinks  only 
from  such  things  as  he  has  imbibed  from 
his  bodily  senses,  or  through  the  senses 
from  the  world,  he  at  heart  even  denies 
God.  Then  because  conjunction  with  heav- 
en is  broken,  conjunction  with  hell  takes 
place,  the  capacity  to  think  and  will  alone 


K.   162]     COXCERNING    DIVINE    LOVE  153 

remaining;  the  capacity  to  think,  from  ra- 
tionality, and  the  capacity  to  will,  from 
freedom;  these  two  capacities  every  man 
has  from  the  Lord,  nor  are  they  taken 
away.  These  two  -capacities  devils  have 
equally  with  angels;  but  devils  devote 
them  to  insane  thinking  and  evil  doing, 
and  angels  to  becoming  wise  and  doing 
good. 


iH^ITHOUT  A  DOUBLE  SUN,  ONE  LIVING  AND 
THE  OTHER  DEAD,  NO  CREATION  IS  POS- 
SIBLE. 

163.  The  universe  in  general  is  divided 
into  two  worlds,  the  spiritual  and  the  natu- 
ral. In  the  spiritual  world  are  angels 
and  spirits,  in  the  natural  world  men.  In 
external  appearance  these  two  worlds  are 
entirely  alike,  so  alike  that  they  cannot 
be  distinguished ;  but  as  to  internal  api:)ear- 
ance  they  are  entirely  unlike.  The  men 
themselves  in  the  spiritual  world,  who  (as 
w^as  said  above)  are  called  angels  and  spir- 


161  ANGELKJ    WISDOM  [^N.    t63 

its,  are  spiritual,  and,  being  spiritual,  they 
think  spiritually  and  speak  spiritually. 
But  the  men  of  the  natural  world  are 
natui'al,  and  therefore  think  naturally  and 
speak  naturally ;  and  spiritual  thought  and 
speech  have  nothing  in  common  with  natu- 
ral thought  and  speech.  From  this  it  is 
plain  that  these  two  worlds,  the  spiritual 
and  the  natural,  are  entirely  distinct  from 
each  other,  so  that  they  can  in  no  respect 
be  together. 

164.  Now  as  these  two  worlds  are  so 
distinct,  it  is  necessary  that  there  should 
be  two  suns,  one  from  which  all  spiritual 
things  are,  and  another  from  which  all 
natural  things  are.  And  as  all  spiritual 
things  in  their  origin  are  living,  and  all 
natural  things  from  their  origin  are  dead, 
and  these  origins  are  suns,  it  follows  that 
the  one  sun  is  living  and  the  other  dead; 
also,  that  the  dead  sun  itself  was  created 
by  the  Lord  through  the  living  sun. 

165.  A  dead  sun  was  created  to  this 
end,  that  in  outmosts  all  things  may  be 
fixed,  settled,  and  constant,  and  thus  there 
may  be  forms  of  existence  which  shall  be 


tf.   105]     CONCEliXIXG    DIVINE    LOVE  155 

permanent  and  durable.  In  this  and  in  no 
other  way  is  creation  founded.  The  terra- 
queous globe,  in  which,  upon  which,  and 
about  which,  things  exist,  is  a  kind  of  base 
and  support;  for  it  is  the  outmost  work 
[idtiinuTn  opus],  in  which  all  things  ter- 
minate, and  upon  which  the}^  rest.  It  is 
also  a  kind  of  matrix,  out  of  which  effects, 
which  are  ends  of  creation,  are  produced, 
as  will  be  shown  in  what  follows. 

166.  That  all  things  were  created  by 
the  Lord  through  the  living  sun,  and  noth- 
ing through  the  dead  sun,  can  be  seen 
from  this,  that  what  is  living  disposes 
what  is  dead  in  obedience  to  itself,  and 
forms  it  for  uses,  which  are  its  ends ;  but 
not  the  reverse.  Only  a  person  bereft  of 
reason  and  who  is  ignorant  of  what  life  is, 
can  think  that  all  things  are  from  nature, 
and  that  life  even  conies  from  nature. 
^N'ature  cannot  dispense  life  to  anything, 
since  nature  in  itself  is  wholly  inert.  For 
what  is  dead  to  act  upon  what  is  living, 
or  for  dead  force  to  act  upon  living  force, 
or,  what  is  the  same,  for  the  natural  to  act 
upon  the  spiritual,  is  entirely  contrary  to 


156'  ANGELIC    WISDOM  [n.   166 

order,  therefore  so  to  think  is  contrary  to 
the  light  of  sound  reason.  AVhat  is  dead, 
that  is,  the  natural,  may  indeed  in  many 
ways  be  perverted  or  changed  by  external 
accidents,  but  it  cannot  act  upon  life ;  on 
the  contrary  life  acts  into  it,  according  to 
the  induced  change  of  form.  It  is  the 
same  with  physical  influx  into  the  spirits 
ual  operations  of  the  soul;  this,  it  is 
known,  does  not  occur,  for  it  is  not  pos- 
sible. 


THE  EXD  OF  CREATION  HAS  FORM  {eXlS- 
tat)  IX  OUTMOSTS,  WHICH  EXD  IS  THAT 
ALL  THINGS  MAY  RETURN  TO  THE  CRE- 
ATOR AND  THAT  THERE  MAY  BE  CON- 
JUNCTION. 

167.  In  the  first  place,  something  shall 
be  said  about  ends.  There  are  three 
things  that  follow  in  order,  called  first 
end,  middle  end,  and  last  end ;  they  are 
also  called  end,  cause,  and  effect.  These 
three  must  be  together  in  every  thing, 
that  it  may  be  anything.    For  a  first  end 


N.   167]     COIfCERNUfG    DIVINE    LOVE  157 

without  a  middle  end,  and  at  the  same 
time  a  last  end,  is  impossible;  or,  what  is 
the  same,  an  end  alone,  without  a  cause 
and  an  effect  is  impossible.  Equally  im- 
possible is  a  cause  alone  without  an  end 
from  which  and  an  effect  in  which  it  is,  or 
an  effect  alone,  that  is,  an  effect  without 
its  cause  and  end.  That  this  is  so  may 
be  comprehended  if  it  be  observed  that  an 
end  without  an  effect,  that  is,  separated 
from  an  effect,  is  a  thing  without  exist- 
ence, and  therefore  a  mere  term.  For  m 
order  that  an  end  may  actually  be  an  end 
it  must  be  terminated,  and  it  is  terminated 
in  its  effect,  wherein  it  is  first  called  an 
end  because  it  is  an  end.  It  appears  as  if 
the  agent  or  the  efficient  exists  by  itself; 
but  this  so  appears  from  its  being  in  the 
effect;  but  if  separated  from  the  effect  it 
would  instantly  vanish.  From  all  this  it  is 
evident  that  these  three,  end,  cause,  and 
effect,  must  be  in  every  thing  to  make  it 
anything. 

168.  It  must  be  known  further,  that 
the  end  is  everj'thing  in  the  cause,  and 
also  everything  in  the  effect;  from  this- it 


158  ANGELIC    WISDOM  [n.    1(>8 

is  that  end,  cause,  and  effect,  are  called 
first  end,  middle  end,  and  last  end.  But 
that  the  end  may  be  everything  in  the 
cause,  there  must  be  something  from  the 
end  [in  the  cause]  wherein  the  end  shall 
be;  and  that  the  end  may  be  everything 
in  the  effect,  there  must  be  something 
from  the  end  through  the  cause  [in  the 
effect]  wherein  the  end  shall  be.  For  the 
end  cannot  be  in  itself  alone,  but  it  must 
be  in  something  having  existence  from 
it,  in  which  it  can  dwell  as  to  all  that  is 
its  own,  and  by  acting  come  into  effect, 
until  it  has  permanent  existence.  That  in 
which  it  has  permanent  existence  is  the 
last  end,  which  is  called  effect. 

169.  These  three,  namely,  end,  cause, 
and  effect,  are  in  the  created  universe, 
both  in  its  greatest  and  least  parts.  They 
are  in  the  greatest  and  least  parts  of  the 
created  universe  because  they  are  in  God 
the  Creator,  who  is  the  Lord  from  eter- 
nity. But  since  He  is  Infinite,  and  in 
the  Infinite  infinite  things  are  one  dis- 
tinctly (as  was  shown  above,  n.  17-22), 
tjierefore  also  these  three  in  Him,  and  in 


X.  169]     CONCERNING    DIVINE    LOVE  159 

His  infinites,  are  one  distinctly.  From  this 
it  is  that  the  universe  which  was  created 
from  His  Esse,  and  which,  regarded  as  to 
uses,  is  His  image,  possesses  these  three 
in  each  and  all  of  its  parts.  ■•; 

170.  The  universal  en(^,  that  is,  the  end 
of  all  things  of  creation,  is  that  there 
may  be  an  eternal  conjunction  of  the  Cre- 
ator with  the  created  universe ;  and  this  is 
not  possible  unless  there  are  subjects 
wherein  His  Divine  can  be  as  in  Itself, 
thus  in  which  it  can  dwell  and  abide.  In 
order  that  these  subjects  may  be  dwelling- 
places  and  mansions  of  Him,  they  must 
be  recipients  of  His  love  and  wisdom  as  of 
themselves  ;  such,  therefore,  as  will  elevate 
themselves  to  the  Creator  as  of  themselves, 
and  conjoin  themselves  with  Him.  With- 
out this  ability  to  reciprocate  no  conjunc- 
tion is  possible.  These  subjects  are  men, 
who  are  able  as  of  themselves  to  elevate 
and  conjoin  themselves.  That  men  are 
such  subjects,  and  that  they  are  recipients 
of  the  Divine  as  of  themselves,  has  been 
pointed  out  above  many  times.  By  means 
of  this  conjunction,  the  Lord  is  present  in 


160  ANGELIO    WISDOM  [X.  170 

every  work  created  by  Him ;  for  every- 
thing has  been  created  for  man  as  its  end ; 
consequently  the  uses  of  all  created  things 
ascend  by  degrees  from  outmosts  to  man, 
and  through  man  to  God  the  Creator  from 
whom  [are  all  things]  (as  was  shown 
above,  n.  65-68).  -     '• 

171.  To  this  last  end  creation  pror 
gresses  continually,  through  these  three,, 
namely,  end,  cause,  and  effect,  because 
these  three  are  in  the  Lord  the  Creator  (as 
was  said  just  above) ;  and  the  Divine  apart 
from  space  is  in  all  space  (n.  69-72);  and 
is  the  same  in  things  greatest  and  least 
(77-82) ;  from  which  it  is  evident  that  the 
created  universe,  in  its  general  progression 
to  its  last  end,  is  relatively  the  middle 
end.  For  out  of  the  earth  forms  of  uses 
are  continually  raised  by  the  Lord  the 
Creator,  in  their  order  up  to  man,  who  as 
to  his  bod}'  is  also  from  the  earth.  There- 
after, man  is  elevated  by  the  reception  of 
love  and  wisdom  from  the  Lord;  and  for 
this  reception  of  love  and  wisdom,  all 
means  are  provided;  and  he  has  been  so 
made  as  to  be  able  to  receive,  if  he  will. 


N.   17l]     CONCERNING    DIVINE    LOVK  161 

From  what  has  now  been  said  it  can  be 
seen,  though  as  yet  only  in  a  general  man- 
ner, that  the  end  of  creation  takes  form 
(existat)  in  outmost  things;  which  end  is, 
that  all  things  may  return  to  the  Creator, 
and  that  there  may  be  conjunction. 

172.  That  these  three,  end,  cause,  and 
effect,  are  in  each  and  everything  created, 
can  also  be  seen  from  this,  that  all  effects, 
which  are  called  last  ends,  become  anew 
first  ends  in  uninterrupted  succession  from 
the  Firist,  who  is  the  Lord  the  Creator, 
even  to  the  last  end,  which  is  the  conjunc- 
tion of  man  with  Him.  That  all  last  ends 
become  anew  first  ends  is  plain  from  this, 
that  there  can  be  nothing  so  inert  and 
dead  as  to  have  no  efficient  power  in  it. 
Even  out  of  sand  there  is  such  an  exhala- 
tion as  gives  aid  in  producing,  and  there- 
fore in  effecting  something. 


162  ANGELIC    WISDOM  [n.  178 


PART   THIRD 

IN  THE  SPIRITUAL  WORLD  THERE  ARE 
ATMOSPHERES,  WATERS  AND  LANDS, 
JUST  AS  IN  THE  NATURAL  WORLD; 
ONLY  THE  FORMER  ARE  SPIRITUAL, 
WHILE  THE  LATTER  ARE  NATURAL. 

173.  It  has  been  said  in  the  preceding 
pages,  and  showTi  in  the  work  on  Heaven 
and  Hell,  that  the  spiritual  world  is  like 
the  natural  world,  with  the  difference  only 
that  each  and  every  thing  of  the  spiritual 
world,  i^s  spiritual,  and  each  and  every 
thing  of  the  natural  world  is  natural.  As 
these  two  worlds  are  alike,  there  are  in 
both,  atmospheres,  waters,  and  lands, 
which  are  the  generals  through  and  from 
which  each  and  all  things  take  their  form 
(existunt)  with  infinite  variety. 

174.  As  regards  the  atmospheres,  which 
are  called  ethers  and  airs,  they  are  alike  in 
both  worlds,  the  spiritual  and  the  natural, 
with  the  difference  only  that  they  are 
spiritual  in  the  spiritual  world,  and  natii- 


N.   174]     CONCERXING    DIVINE    LOVE  163 

ral  in  the  natural  world.  The  former  are 
spiritual,  because  they   have   their   form 

from  the  sun  which  is  the  first  proceeding 
of  the  Divine  Love  and  Divine  Wisdom 
of  the  Lord,  and  from  Him  receive  within 
them  the  Divine  fire  which  is  love,  and  the 
Divine  light  which  is  wisdom,  and  carry 
these  down  to  the  heavens  where  the 
angels  dwell,  and  cause  the  presence  of 
that  sun  there  in  things  greatest  and  least. 
The  spiritual  atmospheres  are  divided 
substances,  that  is,  least  fonns,  originat- 
ing from  the  sun.  As  these  each  singly 
receive  the  sun,  its  fire,  distributed  among 
so  many  substances,  that  is,  so  many 
forms,  and  as  it  were  enveloped  by  them, 
and  tempered  by  these  envelopments, 
becomes  heat,  adapted  finally  to  the  love 
of  angels  in  heaven  and  of  spirits  under 
heaven.  The  same  is  true  of  the  light  of 
that  sun.  In  this  the  natural  atmospheres 
are  like  spiritual  atmospheres,  that  they 
also  are  divided  substances  or  least  forms 
originating  from  the  sun  of  the  natural 
world;  these  also  each  singly  receive  the 
sun  and  store  up  its  fire  in  themselves,  and 


164  ANGELIC    WISDOM  [N.  174 

temper  it,  and  carry  it  down  as  heat  to  the 
earth,  where  men  dwell.  The  same  is  true 
of  natural  light. 

175.  The  diiference  between  spiritual 
and  natural  atmospheres  is  that  spiritual 
atmospheres  are  receptacles  of  Divine  lire 
and  Divine  light,  thus  of  love  and  wisdom, 
for  they  contain  these  interiorly  within 
them ;  w^hile  natural  atmospheres  are  recep- 
tacles, not  of  Divine  fire  and  J)ivine  light, 
but  of  the  tire  and  light  of  their  own  sun. 
which  in  itself  is  dead,  as  was  shown 
above;  consequently  there  is  nothing  in- 
teriorly in  them  from  the  sun  of  the  spir- 
itual world,  although  they  are  environed 
by  spiritual  atmospheres  from  that  sun. 
That  this  is  the  difference  between  spirit- 
ual and  natural  atmospheres  has  been 
learned  from  the  wisdom  of  angels. 

176.  That  there  are  atmospheres  in  the 
spiritual,  justias  in  the  natural  world,  can 
be  seen  from  this,  that  angels  and  ^irits 
breathe,  and  also  speak  and  hear  just  as 
men  do  in  the  natural  world ;  and  respira. 
tion,  speech,  and  hearing  are  all  effected 
by  means  of  a  lowest  atmosphere,  which 


X.   170]     CONCERNING    DIV'INE    LOVE  165 

is  called  air;  it  can  be  seen  aLso  from  this, 
that  angels  and  spirits,  like  men  in  the 
natural  world,  have  sight,  and  sight  is  pos- 
sible only  by  means  of  an  atmosphere 
purer  than  air ;  also  from  this,  that  angels 
and  spirits,  like  men  in  the  natural  world, 
think  and  are  moved  by  affection,  and 
thought  and  aifection  are  not  possible  ex- 
cept by  means  of  still  purer  atmospheres ; 
and  finally  from  this,  that  all  parts  of  the 
bodies  of  angels  and  spirits,  external  as 
well  as  internal,  are  held  together  in  con- 
nection b}!-  atmospheres,  the  external  by 
air  and  the  internal  by  ethers.  Without 
the  surrounding  pressure  and  action  of 
these  atmospheres  the  interior  and  exterior 
forms  of  the  body  would  evidently  dissolve 
away.  Since  angels  are  spiritual,  and  each 
and  all  things  of  their  bodies  are  held  to- 
gether in  connection,  form,  and  order  by 
means  of  atmospheres,  it  follows  that 
these  atmospheres  are  spiritual ;  they  are 
spiritual,  because  they  arise  from  the 
spiritual  sun  which  is  the  first  proceed- 
ing of  the  Lord's  Divine  Love  and  Divine 
Wisdom. 


166  ANGELIC    WISDOM  [n.   177 

177.  That  there  are  also  wateis  and 
lands  in  the  spiritual  as  well  as  in  the  natu- 
ral world,  with  the  difference  that  these 
waters  and  lands  are  spiritual,  has  been 
said  above  and  has  been  shown  in  the  work 
on  Heaven  and  Hell ;  and  because  these 
are  spiritual,  they  are  moved  and  modified 
by  the  heat  and  light  of  the  spiritual  sun, 
the  atmospheres  therefrom  serving  as  medi- 
ums, just  as  the  waters  and  lands  in  the 
natural  world  are  moved  and  modified  by 
the  heat  and  light  of  the  sun  of  their  world, 
its  atmospheres  serving  as  mediums. 

178.  Atmospheres,  waters,  and  lands  are 
here  specified,  because  these  three  are  gen- 
erals, through  and  from  which  each  and  all 
things  have  their  form  (existunt)  in  infinite 
variety.  The  atmospheres  are  the  active 
forces,  the  waters  are  the  mediate  forces, 
and  the  lands  are  the  passive  forces,  from 
which  all  effects  have  existence.  These 
three  forces  are  such  in  their  series  solely 
by  virtue  of  life  that  proceeds  from  the 
Lord  as  a  sun,  and  that  makes  them  active. 


N.  179]     CONCERNING   DIVINE   LOVE  167 


THERE  ARE  DEGREES  OF  LOVE  AND  WIS- 
DOM, CONSEQUENTLY  DEGREES  OF  HEAT 
AND  LIGHT,  ALSO  DEGREES  OF  ATMOS- 
PHERES. 

179.  The  things  which  follow  cannot  be 
comprehended  unless  it  be  known  that 
there  are  degrees,  also  what  they  are,  and 
what  their  nature  is,  because  in  every  cre- 
ated thing,  thus  in  every  form,  there  are 
degrees.  This  Part  of  Angelic  Wisdom  will 
therefore  treat  of  degrees.  That  there  are 
degrees  of  love  and  wisdom  can  be  clearly 
seen  from  the  fact  that  there  are  angels  of 
the  three  heavens.  The  angels  of  the  third 
heaven  so  far  excel  the  angels  of  the  sec- 
ond heaven  in  love  and  wisdom,  and  these, 
the  angels  of  the  lowest  heaven,  that  they 
cannot  be  together.  The  degrees  of  love 
and  wisdom  distinguish  and  separate  them. 
It  is  from  this  that  angels  of  the  lower 
heavens  cannot  ascend  to  angels  of  higher 
heavens,  or  if  allowed  to  ascend,  they  do 
not  see  the  higher  angels  or  anything  that 
is  about  them.    They  do  not  see  them  be- 


168  ANGELIC    WISDOM  [n.  170 

cause  the  love  and  wisdom  of  the  higher 
angels  is  of  a  higher  degree,  transcending 
the  perception  of  the  lower  angels.  For 
each  angel  is  his  own  love  and  his  own  wis- 
dom ;  and  love  together  with  wisdom  in  its 
form  is  a  man,  because  God,  who  is  Love 
itself  and  Wisdom  itself,  is  a  Man.  It  has 
sometimes  been  permitted  me  to  see  angels 
of  the  lowest  heaven  who  have  ascended  to 
the  angels  of  the  third  heaven ;  and  when 
they  had  made  their  way  thither,  I  have 
heard  them  complaining  that  they  did  not 
see  any  one,  and  all  the  while  they  were  in 
the  midst  of  the  higher  angels.  Afterwards 
they  were  instructed  that  those  angels 
were  invisible  to  them  because  their  love 
and  wisdom  were  imperceptible  to  them, 
and  that  love  and  wisdom  are  what  make 
an  angel  appear  as  a  man. 

180.  That  there  must  be  degrees  of  love 
and  wisdom  is  still  more  evident  when  the 
love  and  wisdom  of  angels  are  compared 
with  the  love  and  wisdom  of  men.  It  is 
well  known  that  the  wisdom  of  angels, 
when  thus  compared,  is  ineifable;  also  it 
will  be  seen  in  what  follows  that  to  men 


N.   180]     CONCERNING    DIVINE    LOVE  169 

who  are  in  natural  love,  this  wisdom  is  in- 
comprehensible. It  appears  ineffable  and 
incomprehensible  because  it  is  of  a  higher 
degree. 

181.  Since  there  are  degrees  of  love 
and  wisdom,  there  are  also  degrees  of  heat 
and  light.  By  heat  and  light  are  meant 
spiritual  heat  and  light,  such  as  angels  in 
the  heavens  have,  and  such  as  men  have 
as  to  the  interiors  of  their  minds ;  for  men 
have  a  heat  of  love  similar  to  that  of  the 
angels,  and  a  similar  light  of  wisdom.  In 
the  heavens,  such  and  so  much  love  as  the 
angels  have,  such  and  so  much  is  their 
heat ;  and  the  same  is  true  of  their  light  as 
compared  with  their  wisdom;  the  reason  is, 
that  with  them  love  is  in  the  heat,  and  wis- 
dom in  the  light  (as  was  shown  above).  It 
is  the  same  with  men  on  earth,  with  the 
difference,  however,  that  angels  feel  that 
heat  and  see  that  light,  but  men  do  not, 
because  they  are  in  natural  heat  and  light ; 
and  while  they  are  in  the  natural  heat  and 
light  spiritual  heat  is  not  felt  except  by  a 
certain  enjoyment  of  love,  and  spiritual 
light  is  not  seen  except  by  a  perception  of 


170  ANGELIC    WISDOM  [n.   181 

truth.  Now  since  man,  so  long  as  he  is  in 
natural  heat  and  light,  knows  nothing  of 
the  spiritual  heat  and  light  within  him, 
and  since  knowledge  of  these  can  be  ob- 
tained only  through  experience  from  the 
spiritual  world,  the  heat  and  light  in  which 
the  angels  and  their  heavens  are,  shall  here 
be  especially  spoken  of.  From  this  and 
from  no  other  source  can  enlightenment 
on  this  subject  be  had. 

182.  But  degrees  of  spiritual  heat  can- 
not be  described  from  experience,  because 
love,  to  which  spiritual  heat  corresponds, 
does  not  come  thus  under  ideas  of  thought; 
but  degrees  of  spiritual  light  can  be  de- 
scribed, because  light  pertains  to  thought, 
and  therefore  comes  under  ideas  of 
thought.  Yet  degrees  of  spiritual  heat  can 
be  comprehended  by  their  relation  to  the 
degrees  of  light,  for  the  two  are  in  like 
degree.  With  respect  then  to  spiritual 
light  in  which  angels  are,  it  has  been 
granted  me  to  see  it  with  my  eyes.  With 
angels  of  the  higher  heavens,  the  light  is 
so  glistening  white  as  to  be  indescribable, 
even  by  comparison  with  the  shining  white- 


N.  182]     CONCERNING    DIVINE    LOVE  171 

iiess  of  snow,  and  so  glowing  as  to  be  in- 
describable even  by  comparison  with  the 
beams  of  this  world's  sun.  In  a  word,  that 
light  exceeds  a  thousand  times  the  noon- 
day light  upon  earth.  But  the  light  with 
angels  of  the  lower  heavens  can  be  de- 
scribed in  a  measure  by  comparisons,  al- 
though it  still  exceeds  the  most  intense 
light  of  our  world.  The  light  of  angels  of 
the  higher  heavens  is  indescribable,  be- 
cause their  light  makes  one  with  their  wis- 
dom ;  and  because  their  wisdom,  compared 
to  the  wisdom  of  men,  is  ineffable,  thus 
also  is  their  light.  From  these  few  things 
it  can  be  seen  that  there  must  be  degrees 
of  light ;  and  because  wisdom  and  love  are 
of  like  degrees,  it  follows  that  there  must 
be  like  degrees  of  heat.  .>ia:H    '•!«»    h^mu^ 

183.  Since  atmospheres  are  the  recepta- 
cles and  containants  of  heat  and  light,  it 
follows  that  there  are  as  many  degi^ees  of 
atmospheres  as  there  are  degrees  of  heat 
and  light;  also  that  there  are  as  many  as 
there  are  degrees  of  love  and  wisdom 
That  there  are  several  atmospheres,  and 
that  these  are  distinct  from  each  other  by 


172  ANGELIC    WISDOM  [n.  183 

means  of  degrees, 'has  been  manifested  to 
me  by  much  experience  in  the  spiritual 
world;  especially  from  this,  that  angels  of 
the  lower  heavens  are  not  able  to  breathe 
in  the  region  of  higher  angels,  and  appear 
to  themselves  to  gasp  for  breath,  as  living 
creatures  do  when  they  are  raised  out  of 
air  into  ether,  or  out  of  water  into  air. 
Moreover,  spirits  below  the  heavens  appear 
in  a  kind  of  cloud.  That  there  are  several 
atmospheres,  and  that  they  are  distinct 
from  each  other  by  means  of  degrees,  may 
be  seen  above  (n.  176). 


DEGREES  ARE  OF  A  TWOFOLD  KIND,  DE- 
GREES OF  HEIGHT  AND  DEGREES  OF 
BREADTH.  ' 

184.  A  knowledge  of  degrees  is  like  a 
key  to  lay  open  the  causes  of  things,  and 
to  give  entrance  into  them.  Without  this 
knowledge,  scarcely  anything  of  cause  can 
be  known;  for  without  it,  the  objects  and 
subjects  of  both  worlds  seem  to  have  but  a 


X.   184]     COXCERNIXG    DIVINE    LOVE  173 

single  meaning,  as  if  there  were  nothing  in 
them  beyond  that  which  meets  the  eye ; 
when  yet  compared  to  the  things  which  lie 
hidden  within,  what  is  thus  seen  is  as  one 
to  thousands,  yea,  to  tens  of  thousands. 
The  interiors  which  are  not  open  to  view 
can  in  no  way  be  discovered  except  through 
a  knowledge  of  degrees.  For  things  exte- 
rior advance  to  things  interior  and  through 
these  to  things  inmost,  by  means  of  de- 
grees; not  by  continuous  degrees  but  by 
discrete  degrees.  "Continuous  degrees"' is 
a  term  applied  to  the  gradual  lessenings 
or  decreasings  from  grosser  to  finer,  or 
from  denser  to  rarer ;  or  rather,  to  growths 
and  increasings  from  finer  to  grosser,  or 
from  rarer  to  denser;  precisely  like  the 
gradations  of  light  to  shade,  or  of  heat  to 
cold.  But  discrete  degrees  are  entirely 
different:  they  are  like  things  prior,  sub- 
sequent and  final;  or  like  end,  cause,  and 
effect.  These  degrees  are  called  discrete, 
because  the  prior  is  by  itself;  the  subse- 
quent by  itself;  and  the  final  by  itself; 
and  yet  taken  together  they  make  one. 
There   are   atmospheres,  from   highest  to 


174  AXGELIO    WISDOM  [x.   184 

lowest,  that  is,  from  the  sun  to  the  earth, 
called  ethers  and  airs  that  are  separated 
into  such  degrees ;  they  are  like  simples, 
collections  of  simples,  and  again  collections 
of  these,  which  taken  together  are  called  a 
composite.  Such  degrees  are  discrete  [or 
separate],  because  each  has  a  distinct  ex- 
istence, and  these  degrees  are  what  are 
meant  by  "degrees  of  height;"  but  the 
former  degrees  are  continuous,  because 
they  increase  continuously  and  these  de- 
grees are  what  are  meant  by  "degrees  of 
breadth." 

185.  Each  and  all  things  that  have  ex- 
istence in  the  spiritual  world  and  in  the 
natural  world,  have  conjoint  existence  from 
discrete  degrees  and  from  continuous  de- 
grees together,  that  is,  from  degrees  ot 
height  and  from  degrees  of  breadth.  The 
dimension  which  consists  of  discrete  de- 
grees is  called  height,  and  the  dimension 
that  consists  of  continuous  degrees  is  called 
breadth;  their  position  relatively  to  the 
sight  of  the  eye  does  not  alter  the  designa- 
tion. Without  a  knowledge  of  these  de- 
grees nothing  can  be  knowTi  of  how  the 


I 


N.   185J     COXCERXING    DIVINE    LOVE  175 

three  heavens  differ  from  each  other;  nor 
can  anything  be  known  of  the  differences 
of  love  and  wisdom  of  the  angels  there; 
nor  of  the  differences  of  heat  and  light  in 
which  they  are;  nor  of  the  differences  of 
atmospheres  which  environ  and  contain 
these.  ]^or  without  a  knowledge  of  these 
degrees  can  anything  be  known  of  the  dif- 
ferences among  the  interior  powers  of  the 
minds  of  men,  thus  nothing  of  their  state 
as  regards  reformation  and  regeneration; 
nor  anything  of  the  differences  among  the 
exterior  powers  of  the  bodies  both  of  an- 
gels and  men ;  and  nothing  Avhatever  can 
be  known  of  the  distinction  between  spir- 
itual and  natural,  thus  nothing"  of  corre- 
spondence. jSTor,  indeed,  can  anything  be 
known  of  any  difference  between  the  life 
of  men  and  that  of  beasts,  or  between  the 
more  perfect  and  the  less  perfect  animals ; 
neither  of  the  differences  among  the  forms 
of  the  vegetable  kingdom,  nor  among  the 
matters  of  the  mineral  kingdom.  From 
which  it  can  be  seen  that  they  who  are  ig- 
norant  of  these  degrees  are  unable  to  see 
causes  from  any  thing  of  judgment;  they 


176  AXGELIC    WISDOM  [x.   185 

Bee  only  effects,  and  from  these  judge  of 
causes,  whicli  is  done  for  the  most  part 
by  an  induction  that  is  continuous  with  ef- 
fects. But  causes  produce  effects  not  con- 
tinuously but  discretely;  for  cause  is  one 
thing,  and  effect  is  another.  The  differ- 
ence between  the  two  is  like  the  differ- 
ence between  prior  and  subsequent,  or  be- 
tween that  which  forms  and  that  which  is 
formed. 

186.  That  it  ma}^  be  still  better  com- 
prehended what  discrete  degrees  are,  what 
their  nature  is,  and  how  they  differ  from 
continuous  degrees,  the  angelic  heavens 
may  serve  as  an  example.  There  are  three 
heavens,  aind  these  are  separated  by  degrees 
of  height ;  therefore  the  heavens  are  one 
below  another,  nor  do  they  communicate 
with  each  other  except  by  influx,  which 
proceeds  from  the  Lord  through  the 
heavens  in  their  order  to  the  lowest;  and 
not  contrariwise.  Each  heaven  by  itself, 
however,  is  divided  not  by  degrees  of 
height  but  by  degrees  of  breadth.  Those 
who  are  in  the  middle,  that  is,  at  the 
center,   are  in  the  light   of  wisdom;  but 


N.  186]    CONCERNTN-G   DIVINE   LOVE  177 

those  who  are  around  about,  even  to  the 
boundaries,  are  in  the  shade  of  wisdom. 
Thus  wisdom  grows  less  and  less  even  to 
ignorance,  as  light  decreases  to  shade, 
which  takes  place  continuously.  It  is  the 
same  with  men.  The  interiors  belonging 
to  their  minds  are  separated  into  as  many 
degrees  as  the  angelic  heavens;  and  these 
degrees  are  one  above  another;  therefore 
the  interiors  of  men  which  belong  to  their 
minds  are  separated  by  discrete  degrees, 
that  is,  degrees  of  height.  Consequently 
a  man  may  be  in  the  lowest  degree,  then 
in  a  higher,  and  also  in  the  highest  degree, 
according  to  the  degree  of  his  wisdom ; 
moreover,  when  he  is  in  the  lowest  degree 
only,  the  higher  degree  is  shut,  but  is 
opened  as  he  receives  wisdom  from  the 
Lord.  There  are  also  in  a  man,  as  in 
heaven,  continuous  degrees,  that  is.  degrees 
of  breadth.  A  man  is  like  the  heavens 
because  as  regards  the  interiors  of  his 
mind,  he  is  a  heaven  in  least  form,  in  the 
measure  in  which  he  is  in  love  and  wis- 
dom from  the  Lord.  That  man  as  regards 
the  interiors   of  his  mind  is  a  heaven  in 

12 


178  ANGELIC    WISDOM  [x.  186 

least  form  may  be  seen  in  the  work  on 
Heaven  and  Hell  (n.  51-58.) 

187.  From  all  this  it  can  be  seen,  that 
one  who  knows  nothing  about  discrete 
degrees,  that  is,  degrees  of  height,  can 
know  nothing  about  the  state  of  man  as 
regards  his  reformation  and  regeneration, 
which  are  effected  through  the  reception 
of  love  and  wisdom  of  the  Lord,  and  then 
through  the  opening  of  the  interior  degrees 
of  his  mind  in  their  order.  Nor  can  he 
know  anything  about  influx  from  the  Lord 
through  the  heavens  nor  anything  about 
the  order  into  which  he  was  created.  For 
if  anyone  thinks  about  these,  not  from  dis- 
crete degi-ees  or  degrees  of  height  but 
from  continuous  degrees  or  degrees  of 
breadth,  he  is  not  able  to  perceive  any- 
thing about  them  from  causes,  but  only 
from  effects ;  and  to  see  from  effects  only 
is  to  see  from  fallacies,  from  which  come 
errors,  one  after  another ;  and  these  may 
be  so  multiplied  by  inductions  that  at 
length  enormous  falsities  are  called  truths. 

188.  I  am  not  aware  that  anything  has 
been  known  hitherto  about  discrete  degrees 


N.  188]     CONCERNING    DIVINE    LOVE  179 

or  degrees  of  height,  only  continuous 
degrees  or  degrees  of  breadth  have  been 
known ;  jet  nothing  of  the  real  truth  about 
cause  can  become  known  without  a  knowl- 
edge of  degrees  of  both  kinds.  These 
degrees  therefore  shall  be  treated  of 
throughout  this  Part;  for  it  is  the  object 
of  this  little  work  to  uncover  causes,  that 
effects  may  be  seen  from  them,  and  thus 
the  darkness  may  be  dispelled  in  which 
the  man  of  the  church  is  in  respect  to  God 
and  the  Lord,  and  in  respect  to  Divine 
things  in  general  which  are  called  spirit- 
ual things.  This  I  may  mention,  that  the 
angels  are  in  grief  for  the  darkness  on  the 
earth;  saying  that  they  see  light  hardly 
anywhere,  and  that  men  eagerly  lay  hold 
of  fallacies  and  confirm  them,  thereby 
multiplying  falsities  upon  falsities ;  and  to 
confirm  fallacies  men  search  out,  by  means 
of  reasonings  from  falsities  and  from 
truths  falsified,  such  things  as  cannot  be 
controverted,  owing  to  the  darkness  in 
respect  to  causes  and  the  ignorance  re- 
specting truths.  The  angels  lament  espec- 
ially over   confirmations    respecting  faith 


180  ANGELIC    WISDOM  [x.   188 

separate  from  cliarity  and  justification 
thereby ;  also  over  men's  ideas  abont  God, 
angels  and  spirits,  and  their  ignorance  of 
what  love  and  wisdom  are. 


DEGREES  OF  HEIGHT  ARE  HOMOGENEOUS, 
AND  ONE  IS  mOM  THE  OTHER  IN  SUC- 
CESSION  LIKE   END,   CAUSE,  AND    EFFECT- 

189.  As  degrees  of  breadth,  that  is, 
continnous  degrees,  are  like  gradations 
from  light  to  shade,  from  heat  to  cold, 
from  hard  to  soft,  from  dense  to  rare,  from 
thick  to  thin,  and  so  forth ;  and  as  these  de- 
grees are  known  from  sensuous  and  ocular 
experience,  while  degrees  of  height,  or  dis- 
crete degrees,  are  not,  the  latter  kind  shall 
be  treated  of  especially  in  this  Part;  for 
without  a  knowledge  of  these  degrees, 
causes  cannot  be  seen.  It  is  kno^^i  indeed 
that  end,  cause,  and  eifect  follow  in  order, 
like  prior,  subsequent,  and  final ;  also  that 
the  end  begets  the  cause,  and,  through  the 
cause,  the  effect,  that  the  end  may  have 


N.   189]     COXCERNIXG    DIVINE    LOVE  181 

form;  also  about  these  many  other  things 
are  known ;  and  yet  to  know  these  things, 
and  not  to  see  them  in  their  applications 
to  existing  things  is  simply  to  know  ab- 
stractions, which  remain  in  the  memory 
only  so  long  as  the  mind  is  in  analytical 
ideas  from  metaphysical  thought.  From 
this  it  is  that  although  end,  cause,  and 
effect  advance  according  to  discrete  de- 
grees, little  if  anything  is  known  in  the 
world  about  these  degrees.  For  a  mere 
knowledge  of  abstractions  is  like  an  airy 
something  which  flies  away;  but  when  ab- 
stractions are  applied  to  such  things  as  are 
in  the  world,  they  become  like  what  is  seen 
with  the  eyes  on  earth,  and  remains  in  the 
memory. 

190.  All  things  which  have  existence  in 
the  world,  of  which  threefold  dimension  is 
predicated,  that  is,  which  are  called  com- 
pounds, consist  of  degrees  of  height,  that 
is,  discrete  degrees ;  as  examples  will  make 
clear.  It  is  known  from  ocular  experience, 
that  evevj  muscle  in  the  human  body 
consists  of  minute  fibers,  and  these  put 
togetner    into  little    bundles  form   larger 


1S2  AXOELIC    WISDOM  [s.  190 

fibers,  called  motor  fibers,  and  groups  of 
these  fonii  the  compound  called  a  muscle. 
It  is  the  same  with  nerves ;  in  these  from 
minute  fibers  larger  fibers  are  compacted, 
which  appear  as  filaments,  and  these 
grouped  together  compose  the  nerve.  The 
same  is  true  of  the  rest  of  the  combi- 
nations, bundlings  and  groupings  out  of 
which  the  organs  and  viscera  are  made 
up;  for  these  are  compositions  of  fibers 
and  vessels  variously  put  together  accord- 
ing to  like  degrees.  It  is  the  same  also 
with  each  and  every  thing  of  the  vegetable 
and  mineral  kingdoms.  In  woods  there 
are  combinations  of  filaments  in  tlireefold 
order.  In  metals  and  stones  there  are 
groupings  of  parts,  also  in  threefold  order. 
From  all  this  the  nature  of  discrete 
degrees  can  be  seen,  namely,  that  one  is 
from  the  other,  and  through  the  second 
there  is  a  third  which  is  called  the  compo- 
site ;  and  that  each  degree  is  discreted  from 
the  others. 

191.  From  these  examples  a  conclusion 
may  be  formed  respecting  those  things 
that  are  not  visible  to  the  eye,  for  with 


N.   lUlj     COXCEKXiXCi    JJIVIXE    LOVE  183 

those  it  is  the  same ;  for  example,  with  the 
organic  substances  which  are  the  recepta- 
cles and  abodes  of  thoughts  and  affections 
in  the  brains ;  with  atmospheres ;  with  heat 
and  light ;  and  with  love  and  wisdom.  For 
atmospheres  are  receptacles  of  heat  and 
light;  and  heat  and  light  are  receptacles 
of  love  and  wisdom ;  consequently,  as  there 
are  degrees  of  atmospheres,  there  are  also 
like  degrees  of  heat  and  light,  and  of  love 
and  wisdom ;  for  the  same  principle  applies 
to  the  latter  as  to  the  former. 

192.  That  these  degrees  are  homoge- 
neous, that  is,  of  the  same  character  and 
nature,  appears  from  what  has  just  been 
said.  The  motor  fibers  of  muscles,  least, 
larger,  and  largest,  are  homogeneous. 
Woody  filaments,  from  the  least  to  the 
composite  formed  of  these,  are  homogene- 
ous. So  likewise  are  parts  of  stones  and 
metals  of  every  kind.  The  organic  sub- 
stances which  are  receptacles  and  abodes 
of  thoughts  and  affections,  from  the  most 
simple  to  their  general  aggregate  which  is 
the  brain,  are  homogeneous.  The  atmos- 
pheres, from  pure  ether  to  air,  are  homo- 


184  ANGELIC    WISDOM  [x.   192 

geneous.  The  degrees  of  heat  and  light  in 
series,  following  the  degrees  of  atmos- 
pheres, are  homogeneous,  therefore  the 
degrees  of  love  and  wisdom  are  also  homo- 
geneous. Things  which  are  not  of  the 
same  character  and  nature  are  heteroge- 
neous, and  do  not  harmonize  with  things 
homogeneous;  thus  they  cannot  form  dis- 
crete degrees  with  them,  but  only  with 
their  own,  which  are  of  the  same  character 
and  nature  and  with  which  they  are  homo- 
geneous. 

193.  That  these  things  in  their  order 
are  like  ends,  causes,  and  effects,  is  evi- 
dent; for  the  iirst,  which  is  the  least, 
effectuates  its  cause  by  means  of  the 
middle,  and  its  effect  by  means  of  the  last. 

194.  It  should  be  knov/n  that  each 
degree  is  made  distinct  from  the  others  by 
coverings  of  its  own,  and  that  all  the 
degrees  together  are  made  distinct  by 
means  of  a  general  covering;  also,  that 
this  general  covering  communicates  with 
interiors  and  inmosts  in  their  order.  From 
this  there  is  conjunction  of  all  and  unani- 
mous nction. 


N.   195]     COXCERXIXG    DIVINE    LOVE  185 


THE    FIRST    DEGREE   IS    THE    ALL   IX   EVERY- 
THING OF  THE  SUBSEQUEXT  DEGREES 

195.  This  is  because  the  degrees  of  each 
subject  and  of  each  thing  are  homogene- 
ous; and  they  are  homogeneous  because 
produced  from  the  first  degree.  For  their 
formation  is  such  that  the  first,  by  bund- 
lings  or  groupings,  in  a  word,  by  aggrega- 
tions of  parts,  produces  the  second,  and 
through  this  the  third ;  and  discretes  each 
from  the  other  by  a  covering  drawn  around 
it;  from  which  it  is  clear  that  the  first 
degree  is  chief  and  singly  supreme  in  the 
subsequent  degrees;  consequently  that  in 
all  things  of  the  subsequent  degrees,  the 
first  is  the  all. 

196.  When  it  is  said  that  degrees  are 
such  in  respect  to  each  other,  the  mean- 
ing is  that  substances  are  such  in  their 
degrees.  This  manner  of  speaking  by  de- 
grees is  abstract,  that  is,  universal,  which 
makes  the  statement  applicable  to  every 
subject  or  thing  which  is  in  degrees  of  this 
kind 


186  ANGELIC    WISDOM  [n.  197 

197.  This  can  be  applied  to  all  those 
things  which  have  been  enumerated  in 
the  preceding  chapter,  to  the  muscles,  the 
nerves,  the  matters  and  parts  of  both  the 
vegetable  and  mineral  kingdoms,  to  the 
organic  substances  that  are  the  subjects  of 
thoughts  and  affections  in  man,  to  atmos- 
pheres, to  heat  and  light,  and  to  love  and 
wisdom.  In  all  these,  the  first  is  singly 
supreme  in  the  subsequent  things;  yea,  it 
is  the  sole  thing  in  them,  and  because  it 
is  the  sole  thing  in  them,  it  is  the  all  in 
them.  That  this  is  so  is  clear  also  from 
these  well-known  truths;  that  the  end  is 
the  all  of  the  cause,  and  through  the  cause 
is  the  all  of  the  effect ;  and  thus  end,  cause, 
and  effect  are  called  first,  middle,  and  last 
end.  Further,  that  the  cause  of  the  cause 
is  also  the  cause  of  the  thing  caused;  and 
that  there  is  nothing  essential  in  causes 
except  the  end,  and  nothing  essential  in 
movement  excepting  effort  {conatus) ;  also, 
that  the  substance  that  is  substance  in 
itself  is  the  sole  substance. 

198.  T'rom  all  this  it  can  clearly  be 
seen  that  the  Divine,  which  is  substance 


N.   198]     CONCERNING    DIVINE    LOVE  187 

in  itself,  that  is,  the  one  only  and  sole  sub- 
stance, is  the  substance  from  which  is  each 
and  every  thing  that  has  been  created; 
thus  that  God  is  the  All  in  all  things  of 
the  universe,  according  to  what  has  been 
shown  in  Part  First,  as  follows.  Divine 
Love  and  Divine  Wisdom  are  substance 
and  form  (n.  40-43);  Divine  Love  and 
Divine  Wisdom  are  substance  and  form  in 
itself,  therefore  the  Very  and  the  Only 
(n.  44-46) ;  all  things  in  the  universe  were 
created  by  Divine  Love  and  Divine  Wis- 
dom (n.  52-60);  consequently  the  created 
universe  is  His  image  (n.  61-65) ;  the  Lord 
alone  is  heaven  where  angels  are  (n.  113- 
118). 


ALL  PERFECTIONS  INCREASE  AND  ASCEND 
ALONG  WITH  DEGREES  AND  ACCORDING 
TO    THEM. 

199.  That  degrees  are  of  two  kinds, 
degrees  of  breadth  and  degrees  of  height 
has  been  shown  above  (n.  184-188) ;  also 
that  de.o:rees  of  breadth  are  like  those  of 


1B8  ANGELIC    WISDOM  [x.   190 

light  verging  to  shade,  or  of  wisdom  verg- 
ing to  ignorance;  but  that  degrees  of 
height  are  like  end,  cause  and  effect,  or 
like  prior,  subsequent  and  final.  Of  these 
latter  degrees  it  is  said  that  the}'  ascend 
or  descend,  for  they  are  of  height ;  but  of 
the  former  that  they  increase  or  decrease 
for  they  are  of  breadth.  These  two  kinds 
of  degrees  differ  so  much  that  the}'  have 
nothing  in  common ;  the}"  should  therefore 
be  perceived  as  distinct,  and  by  no  means 
be  confounded. 

200.  All  perfections  increase  and  ascend 
along  with  degrees  and  according  to  them, 
becaus^e  all  predicates  follow  their  sub- 
jects, and  perfection  and  imperfection  are 
general  predicates ;  for  they  are  predicated 
of  life,  of  forces  and  of  forms. 

Ferfection  of  life  is  perfection  of  love 
and  wisdom ;  and  because  the  will  and  un- 
derstanding are  receptacles  of  love  and 
wisdom,  perfection  of  life  is  also  perfection 
of  will  and  understanding,  consequently  of 
affections  and  thoughts;  and  because  spir- 
itual heat  is  the  containant  of  love,  and 
spiritual  light  is  the  containant  of  wisdom, 


N".  200]   coxc£:rxixg^  ditixe  love         189 

perfection  of  these  may  also  be  referred  to 
perfection  of  life. 

Pi'rfection  of  forces  is  perfection  of  all 
things  that  are  actuated  and  moved  by  life, 
in  Av^hich,  however,  there  is  no  life.  Atmos- 
pheres "as  to  their  active  powers  are  such 
forces ;  the  interior  and  exterior  organic 
substances  with  man,  and  with  animals  of 
every  kind,  are  such  forces;  all  things  iii 
the  natural  world  that  are  endowed  with 
active  powers  both  immediately  and  medi- 
ately from  its  sun  are  such  forces. 

Perfection  of  forms  and  perfection  of 
forces  make  one,  for  as  the  forces  are,  such 
are  the  forms ;  with  the  difference  only, 
that  forms  are  substances  but  forces  are 
their  activities;  therefore  like  degrees  of 
perfection  belong  to  both.  Forms  that  are 
not  at  the  same  time  forces  are  also  perfect 
according  to  degrees. 

201.  The  perfection  of  life,  forces,  and 
forms  that  increase  or  decrease  according 
to  degrees  of  breadth,  that  is,  continuoas 
degrees,  will  not  be  discussed  here,  because 
there  is  a  knowledge  of  these  degrees  in 
the  world ;  but  only  the  perfections  of  life, 


190  ANGELIC    WISDOM  [n.  201 

forces,  and  forms  that  ascend  or  descend 
according  to  degrees  of  height,  that  is,  dis- 
crete degrees ;  because  these  degrees  are 
not  known  in  the  world.  Of  the  mode  in 
which  perfections  ascend  and  descend  ac- 
cording to  these  degrees  little  can  be 
learned  from  things  visible  in  the  natural 
world,  but  this  can  be  seen  clearly  from 
things  visible  in  the  spiritual  world.  From 
things  visible  in  the  natural  world  it  is 
merely  found  that  the  more  interiorly  they 
are  looked  into  the  more  do  wonders  pre- 
sent themselves;  as,  for  instance,  in  the 
eyes,  ears,  tongue  ;  in  muscles,  heart,  lungs, 
liver,  pancreas,  kidneys,  and  other  viscera; 
also,  in  seeds,  fruits  and  flowers ;  and  in 
metals,  minerals  and  stones.  That  wonders 
increase  in  all  these  the  more  interiorly 
they  are  looked  into  is  well  known ;  yet  it 
has  become  little  known  thereby  that  the 
objects  are  interiorly  more  perfect  accord- 
ing to  degrees  of  height  or  discrete  degrees. 
This  has  been  concealed  by  ignorance  of 
these  degrees.  But  since  these  degrees 
stand  out  conspicuously  in  the  spiritual 
Avorld  (for  the  whole  of  that  world  from 


N.  201]     CONCERXIXG    DIVINE    LOVE  191 

highest  to  lowest  is  distinctly  discreted  in- 
to these  degrees),  from  that  world  knowl- 
edge of  these  degrees  can  be  drawn;  and 
afterwards  conclusions  may  be  drawn 
therefrom  respecting  the  perfection  of 
forces  and  forms  that  are  in  similar  de- 
grees in  the  natural  world. 

202.  In  the  spiritual  world  there  are 
three  heavens,  arranged  according  to  de- 
grees of  height.  In  the  highest  heavens 
are  angels  superior  in  every  perfection  to 
the  angels  in  the  middle  heaven;  and  in 
the  middle  heaven  are  angels  superior  in 
every  perfection  to  the  angels  in  the  low- 
est heaven.  The  degrees  of  perfection  are 
such,  that  angels  of  the  lowest  heaven  can- 
not attain  to  the  first  threshold  of  the  per- 
fections of  the  angels  of  the  middle  heav- 
en, nor  these  to  the  first  threshold  of  the 
perfections  of  the  angels  of  the  highest 
heaven.  This  seems  incredible,  3'et  it  is  a 
truth.  The  reason  is  that  they  are  conso- 
ciated  according  to  discrete,  not  according 
to  continuous  degrees.  I  have  learned 
from  observation  that  the  difference  be- 
tween  the   affections    and   thoughts,  and 


192  ANGTiTLIO    WISDOM  [x.  202 

consequently  the  speech,  of  the  angels  of 
the  higher  and  the  lower  heavens,  is  such 
that  they  have  nothing  in  common;  and 
that  communication  takes  place  only 
through  correspondences.  Which  have  ex- 
istence by  immediate  influx  of  the  Lord 
into  all  the  heavens,  and  by  mediate  influx 
through  the  highest  heaven  into  the  low- 
est. Such  being  the  nature  of  these  dif- 
ferences, they  cannot  be  expressed  in  natu- 
ral language,  therefore  not  described;  for 
the  thoughts  of  angels,  being  spiritual,  do 
not  fall  into  natural  ideas.  The}^  can  be 
expressed  and  described  only  by  angels 
themselves,  in  their  own  languages,  words, 
and  writings,  and  not  in  those  that  are 
human.  This  is  ;^iy  it  is  said  that  in  the 
heavens  unspeakable  things  are  heard  and 
seen.  These  differences  may  be  in  some 
measure  comprehended  when  it  is  known 
that  the  thoughts  of  angels  of  the  highest 
or  third  heaven  are  thoughts  of  ends ;  the 
thoughts  of  angels  of  the  middle  or  sec- 
ond heaven  thoughts  of  causes,  and  the 
thoughts  of  angels  of  the  lowest  or  first 
heaven  thoughts  "of  effects.     It   must  be 


X.  202]     COXCEKXIXG    DIVINE    LOVE  193 

noted,  that  it  is  one  thing  to  think  from 
ends,  and  another  to  think  abont  encis ;  that 
it  is  one  thing  to  think  from  causes,  and 
another  to  think  about  causes ;  and  that  it 
is  one  thing  to  think  from  effects,  and 
another  to  think  about  effects.  Angels  of 
the  lower  heavens  think  about  causes  and 
about  ends,  but  angels  of  the  higher  heavens 
from  causes  and  from  ends ;  and  to  think 
from  these  is  a  mark  of  higher  wisdom,  but 
to  think  about  these  is  the  mark  of  lower 
wisdom.  To  think  from  ends  is  of  wisdom, 
to  think  from  causes  is  of  intelligence, 
and  to  think  from  effects  is  of  knowledge. 
From  all  this  it  is  clear  that  all  perfection 
ascends  and  descends  along  with  degrees 
and  according  to  them. 

203.  Smce  the  interior  things  of  man, 
which  are  of  his  will  and  understanding, 
are  like  the  heavens  in  respect  to  degrees 
(for  man,  as  to  the  interiors  of  his  mind, 
is  a  heaven  in  least  form),  their  perfections 
also  are  like  those  of  the  heavens.  But 
these  perfections  are  not  apparent  to  any 
one  so  long  as  he  lives  in  the  world,  be- 
cause he  is  then  in  the  lowest  degree ;  and 

13 


194  ANGELIC    WISDOM  [x.   203 

from  the  lowest  degree  the  higher  degrees 
cannot  be  known;  but  they  are  known 
after  death,  because  man  then  enters  into 
that  degree  which  corresponds  to  his  love 
and  wisdom,  for  he  then  becomes  an  angel, 
and  thinks  and  speaks  things  ineffable  to 
his  natural  man;  for  there  is  then  an  ele- 
vation of  all  things  of  his  mind,  not  in  a 
single,  but  in  a  threefold  ratio.  Degrees  of 
height  are  in  threefold  ratio,  but  degrees 
of  breadth  are  in  single  ratio.  But  into 
degrees  of  height  none  ascend  and  are 
elevated  except  those  who  in  the  world 
have  been  in  truths,  and  have  applied  them 
to  life. 

204.  It  seems  as  if  thinsfs  prior  must  be 
less  perfect  than  things  subsequent,  that 
is,  things  simple  than  things  composite; 
but  things  prior  out  of  which  things  sub- 
sequent are  formed,  that  is,  things  simple 
out  of  which  things  composite  are  formed, 
are  the  more  perfect.  The  reason  is  that 
the  prior  or  the  simpler  are  more  naked 
and  less  covered  over  with  substances  and 
matters  devoid  of  life,  and  are,  as  it  were, 
more  Divine,  consequently  nearer  to  the 


N.  204]     CONCERNING    DIVINE    LOVE  195 

spiritual  sun  where  the  Lord  is ;  for  per- 
fection itself  is  in  the  Lord,  and  from  Him 
in  that  sun  which  is  the  lirst  proceeding 
of  His  Divine  Love  and  Divine  Wisdom, 
and  from  that  in  those  things  which  come 
immediately  after ;  and  thus  in  order  down 
to  things  lowest,  which  are  less  perfect  as 
they  are  farther  removed.  Without  such 
preeminent  perfection  in  things  prior  and 
simple,  neither  man  nor  any  kind  of  ani- 
mal could  have  come  into  existence  from 
seed,  and  afterwards  continue  to  exist ;  nor 
could  the  seeds  of  trees  and  shrubs  vege- 
tate and  bear  fruit.  For  the  more  prior 
anything  prior  is,  or  the  more  simple  any- 
thing simple  is,  the  more  exempt  is  it  from 
injury,  because  it  is  more  perfect. 


196  AXGELIC    WISDOM  [x.  206 


IN  SUCCESSIVE  ORDER  THE  FIRST  DEGREE 
MAKES  THE  HIGHEST,  AND  THE  THIRD 
THE  lowest;  BUT  IX  SIMULTANEOUS 
ORDER  THE  FIRST  DEGREE  MAKES  THE 
INNERMOST,  AND  THE  THIRD  THE  OUTER- 
MOST. 

205.  There  is  successive  order  and  si- 
multaneous order.  The  successive  order 
of  these  degrees  is  from  highest  to  lowest,- 
or  from  top  to  bottom.  The  angelic  heav- 
ens are  in  this  order;  the  third  lieaA^en 
there  is  the  highest,  the  second  is  the  mid- 
dle, and  the  first  is  the  lowest ;  such  is  their 
relative  situation.  In  like  successive  order 
are  the  states  of  love  and  wisdom  with  the 
angels  there,  also  states  of  heat  and  light, 
and  of  the  spiritual  atmospheres.  In  like 
order  are  all  the  perfections  of  the  forms 
and  forces  there.  "\Yhen  degrees  of  height, 
that  is,  discrete  degrees,  are  in  successive 
order,  they  may  be  compared  to  a  column 
divided  into  three  stories,  through  which 
ascent  and  descent  are  made.  In  the  up- 
per rooms  are    things    most    perfect    and 


N.  205]     COXCEKNIXG    DIVIXE    LOVE  197 

most  beautiful;  in  the  middle  rooms,  things 
less  perfect  and  beautiful;  in  the  lowest, 
things  still  less  perfect  and  beautiful.  But 
simultaneous  order,  which  consists  of  like 
degrees,  has  another  appearance.  In  it,  the 
highest  things  of  successive  order,  which 
are  (as  was  said  above)  the  most  perfect 
and  most  beautiful,  are  in  the  inmost,  the 
lower  things  are  in  the  middle,  and  the 
lowest  in  the  circumference.  They  are  as 
if  in  a  solid  body  composed  of  these  three 
degrees :  in  the  middle  or  center  are  the 
truest  parts,  round  about  this  are  parts  less 
line,  and  in  the  extremes  which  constitute 
the  circumference  are  the  parts  composed 
of  these  and  which  are  therefore  grosser. 
It  is  like  the  column  mentioned  just  above 
subsiding  into  a  plane,  the  highest  part  of 
which  forms  the  innermost  of  the  plane, 
the  middle  forms  the  middle,  and  the  lovr- 
est  the  outermost. 

206.  As  the  highest  of  successive  order 
becomes  the  innermost  of  simultaneous 
order,  and  the  lowest  becomes  the  outer- 
most, so  in  the  Word,  "higher"  signifies 
inner,  and  "  lower"  signifies  outer.    "  Up- 


198  ANGELIC    WISDOM  [n.  206 

wards"  and  "  downwards,"  and  "  high"  and 
"  deep"  have  a  like  meaning. 

207.  In  every  outmost  there  are  dis- 
crete degrees  in  simultaneous  order.  The 
motor  libers  in  every  muscle,  the  libers  in 
every  nerve,  also  the  fibers  and  the  little 
vessels  in  all  viscera  and  organs,  are  in 
such  an  order.  Innermost  in  these  are  the 
most  simple  things,  which  are  the  most 
perfect;  the  outermost  is  a  composite  of 
these.  There  is  a  like  order  of  these  de- 
grees in  every  seed  and  in.  every  fruit, 
also  in  every  metal  and  stone ;  their  parts, 
of  which  the  whole  is  composed,  are  of  such 
a  nature.  The  innermost,  the  middle,  and 
the  outermost  elements  of  the  parts  exist 
in  these  degrees,  for  they  are  successive 
compositions,  that  is,  bundlings  and  mass- 
ings  together  from  simples  that  are  their 
first  substances  or  matters. 

208.  In  a  word,  there  are  such  degrees 
in  every  outmost,  thus  in  every  effect.  For 
every  outmost  consists  of  things  prior,  and 
these  of  their  firsts.  And  every  effect  con- 
sists of  a  cause,  and  this  of  an  end;  and 
end  is  the  all  of  cause,  and  cause  is  the  all 


N.  208]     COXCERXIXG    DIVINE    LOVE  199 

of  effect  (as  was  shown  above);  and  end 
makes  the  inmost,  cause  the  middle,  and 
effect  the  outmost.  The  same  is  true  of  de- 
grees of  love  and  wisdom,  and  of  heat  and 
light,  also  of  the  organic  forms  of  affec- 
tions and  thoughts  in  man  (as  will  be  seen 
in  what  follows).  The  series  of  these  de- 
grees in  successive  order  and  in  simultane- 
ous order  has  been  treated  of  also  in  The 
JJoctrine  of  the  New  Jerusalem  Concerning 
the  Sacred  Scrijyture  (n.  38,  and  elsewhere) 
where  it  is  shown  that  there  are  like  de- 
grees in  each  and  all  things  of  the  Word. 


THE  OUTMOST  DEGREE  IS  THE  COMPLEX, 
CONTAINAXT  AND  BASE  OF  THE  PRIOR 
DEGREES. 

209.  The  doctrine  of  degrees  which  is 
taught  in  this  Part,  has  hitherto  been 
illustrated  bv  various  things  which  exist 
in  both  worlds;  as  by  the  degrees  of  the 
heavens  where  angels  dwell,  by  the  degrees 
of'  heat  and  light  with  them,  and  by  the 


200  ANGELIC    WISDOM  [x.  209 

degrees  of  atmospheres,  and  by  various 
things  in  the  human  body,  and  also  in  the 
animal  and  mineral  kingdoms.  But  this 
doctrine  has  a  wider  range ;  it  extends  not 
only  to  natural,  but  also  to  civil,  moral, 
and  spiritual  things,  and  to  each  and  all 
their  details.  There  are  two  reasons  why 
the  doctrine  of  degrees  extends  also  to 
such  things.  First,  in  every  thing  of  which 
anything  can  be  predicated  there  is  the 
trine  which  is  called  end,  cause,  and  effect, 
and  these  three  are  related  to  one  another 
according  to  degrees  of  height.  And  sec- 
ondly,  things  civil,  moral,  and  spiritual  are 
not  something  abstract  from  substance, 
but  are  substances.  For  as  love  and  wis- 
dom are  not  abstract  things,  but  substance 
(as  was  shown  above,  n.  40-43),  so  in  like 
manner  are  all  things  that  are  called  civil, 
moral,  and  spiritual.  These  may  be  thought 
of  abstractly  from  substances,  yet  in  them- 
selves they  are  not  abstract;  as  for  ex- 
ample, affection  and  thought,  charity  and 
faith,  will  and  understanding ;  for  it  is  the 
same  Avith  these  as  with  love  and  wis- 
dom, in   that  they  are    not  possible   out- 


N.  209]     COXCERXING    DIVIXE    LOVE  201 

side  of  subjects  which  are  substances,  but 
are  states  of  subjects,  that  is,  substances. 
That  they  are  changes  of  these,  presenting 
variations,  will  be  seen  in  what  follows. 
By  substance  is  also  meant  form,  for  sub- 
stance is  not  possible  apart  from  form. 

210.  From  its  being  possible  to  think 
of  will  and  understanding,  of  atfection  and 
thought,  and  of  charity  and  faith,  al>stract- 
ly  from  the  substances  which  are  their 
subjects,  and  from  their  having  been  so 
thought  of,  it  has  come  to  pass,  that  a  cor- 
rect idea  of  these  things,  as  bemg  states  of 
substances  or  forms,  has  perished.  It  is 
altogether  as  with  sensations  and  actions, 
which  are  not  things  abstract  from  the  oi- 
gans  of  sensation  and  motion.  Abstracted, 
that  is,  separate,  from  these  they  are  mere 
figments  of  reason ;  for  they  are  like  sight 
apart  from  an  eye,  hearing  apart  from  an 
ear,  taste  apart  from  a  tongue,  and  so 
forth. 

211.  Since  all  things  civil,  moral,  and 
spiritual  advance  through  degrees,  just  as 
natural  things  do,  not  only  through  con- 
tinuous but  also  through  discrete  degrees; 


202  ANGELIC    WISDOM  [n.  211 

and  since  the  progressions  of  discrete  de- 
grees are  like  progressions  of  ends  to 
causes,  and  of  causes  to  effects,  I  have 
chosen  to  illustrate  and  confirm  the  pres- 
ent point,  that  the  outmost  degree  is  the 
complex,  containant,  and  base  of  prior  de- 
grees, by  the  things  above  mentioned,  that 
is,  by  what  pertains  to  love  and  wisdom, 
to  will  and  understanding,  to  affection  and 
thought,  and  to  charity  and  faith. 

212.  That  the  outmost  degree  is  the 
complex,  containant,  and  base  of  prior  de- 
grees, is  clearly  seen  from  progression  of 
ends  and  causes  to  effects.  That  the  effect 
is  the  complex,  containant,  and  base  of 
causes  and  ends  can  be  comprehended  by 
enlightened  reason ;  but  it  is  not  so  clear 
that  the  end  with  all  things  thereof,  and 
the  cause  with  all  things  thereof,  are  ac- 
tually in  the  effect,  and  that  the  effect  is 
their  full  complex.  That  such  is  the  ease 
can  be  seen  from  what  has  been  said  above 
in  this  Part,  particularly  from  this,  that 
one  thing  is  from  another  in  a  threefold 
series,  and  that  the  effect  is  nothing  else 
than  the  end  in  its  outmost.  And  since  the 


N.  212]     CONCERNING    DIVINE    LOVE  203 

outmost  is  the  complex,  it  follows  that  it  is 
the  containant  and  also  the  base. 

213.  As  regards  love  and  wisdom: — 
Love  is  the  end,  wisdom  the  instrumental 
cause,  and  use  is  the  effect;  and  use  is  the 
complex,  containant,  and  base  of  wisdom 
and  love ;  and  use  is  such  a  complex  and 
such  a  containant,  that  all  things  of  love 
and  all  things  of  wisdom  are  actually  in 
it;  it  is  where  they  are  all  simultaneously 
present.  But  it  should  be  borne  in  mind 
that  all  things  of  love  and  wisdom,  which 
are  homogeneous  and  concordant,  are  pres- 
ent in  use,  according  to  what  is  said  and 
shown  above  (in  chapter,  n.  189-194). 

214.  Affection,  thought,  and  action  are 
also  in  a  series  of  like  degrees,  because  all 
affection  has  relation  to  love,  thought  to 
wisdom,  and  action  to  use.  Charity,  faith, 
and  good  works  are  in  a  series  of  like  de- 
grees, for  charity  is  of  affection,  faith  of 
thought,  and  good  works  of  action.  Will, 
understanding,  and  doing  are  also  in  a 
series  of  like  degrees;  for  will  is  of  love 
and  so  of  affection,  understanding  is  of 
wisdom  and  so  of  faith,  and  doing  is  of  use 


204  AXGELIC    WISDOM  [x.  21 1 

and  so  of  work.  As,  then,  all  things  ot 
wisdom  and  love  are  present  in  use.  so  all 
things  of  thought  and  affection  are  present 
in.  action,  all  things  of  faith  ^nd  charity 
in  good  works,  and  so  forth :  but  all  are 
homogeneous,  that  is,  concordant. 

215.  That  the  outmost  in  each  series, 
that  is  to  say,  use,  action,  work,  and  doing, 
is  the  complex  and  containant  of  all  things 
prior,  has  not  yet  been  known.  There  seems 
to  be  nothing  more  in  use,  in  action,  in 
work,  and  in  doing  than  such  as  there  is  in 
movement  j  yet  all  things  prior  are  actually 
present  in  these,  and  so  fully  that  nothing 
is  lacking  They  are  contained  therein 
like  wine  in  its  cask,  or  like  furniture  in  a 
house.  They  are  not  apparent,  because 
they  are  regarded  only  externally ;  and  re- 
garded externally  they  are  simply  activi- 
ties and  motions.  It  is  as  when  the  arms 
and  hands  are  moved,  and  man  is  not  con- 
scious that  a  thousand  motor  libers  concur 
.in  every  motion  of  them,  and  that  to  the 
thousand  motor  hbers  correspond  thou- 
sands of  things  of  thought  and  affection, 
by  which  the  motor  libers  are  excited.    As 


N.  215]     COXCEK^-I^,-G    DIVINE    LOVE  205 

these  act  deep  Avithin,  they  are  not  appar- 
ent to  any  bodily  sense.  This  much  is 
known,  that  nothing  is  done  in  or  through 
the  body  except  from  the.  will  through  the 
thought;  and  because  both  of  these  act,  it 
must  needs  be  that  each  and  all  things  of 
the  will  and  thought  are  present  in  the 
action.  They  cannot  be  se^jarated ;  conse- 
quently from  a  man's  deeds  or  works 
others  judge  of  the  thought  of  his  will, 
which  is  called  his  intention.  It  has  been 
made  known  to  me  that  angels,  from  a 
man's  deed  or  work  alone,  perceive  and  see 
every  thing  of  the  will  and  thought  of  the 
doer;  angels  ©f  the  third  heaven  perceiving 
and  seeing  from  his  will  the  end  for  which 
he  acts,  and  angels  of  the  second  heaven 
the  cause  through  which, the  end  operates. 
It  is  from  this  that  works  and  deeds  are  so 
often  commanded  in  the  Word,  and  that  it 
is  said  that  a  man  is  knoA\Ti  by  his  works. 
216.  It  is  according  to  angelic  wisdom 
that  unless  the  will  and  understanding, 
that  is,  affection  and  thought,  as  well  as 
charity  and  faith,  clothe  and  wrap  them- 
selves in  works  or  deeds,  whenever  pos- 


206  AXGELTC    WISDOM  [x.  216 

sible,  they  are  only  like  something  airy 
which  passes  away,  or  like  phantoms  in  air 
which  perish;  and  that  they  first  become 
permanent  in  man  and  a  part  of  his  life, 
when  he  practises  and  does  them.  The  rea- 
son is  that  the  outmost  is  the  complex, 
containant,  and  base  of  things  prior.  Such 
an  airy  nothing  and  such  a  phantom  is 
faith  separated  from  good  works ;  such  also 
are  faith  and  charity  without  their  exer- 
cise, with  this  difference  only,  that  those 
who  hold  to  faith  and  charity  know  what 
is  good  and  can  will  to  do  it,  but  not  so 
those  who  are  in  faith  separated  from 
charity.  • 


THE  DEGREES  OF  HEIGHT  ARE  IN  FULNESS 
AND  IN  POWER  IN  THEIR  OUTMOST  DE- 
GREE. 

217.  In  the  preceding  chapter  it  is 
shown  that  the  outmost  degree  is  the  com- 
plex and  containant  of  prior  degrees.  From 
this  it  follows  that  prior  degrees  are  in 
their  fulness  in  their  outmost  degree,  for 


N.   217]     CONCERXIXG    DIVINE    LOVE  207 

they  are  in  their  effect,  and  every  effect  is 
the  fulness  of  causes. 

218.  That  these  ascending  and  descend- 
ing degrees,  also  called .  prior  and  subse- 
quent, likewise  degrees  of  height  or  dis- 
crete degrees,  are  in  their  power  in  their  out- 
most degree,  may  be  confirmed  by  all  those 
things  that  have  been  adduced  in  the  pre- 
ceding chapters  as  confirmations  from  ob- 
jects of  sense  and  perception.  Here,  how- 
ever, I  choose  to  confirm  them  only  by  the 
conatus,  forces  and  motions  in  dead  and  in 
living  subjects.  It  is  known  that  conatus 
does  nothing  of  itself,  but  acts  through 
forces  corresponding  to  it,  thereby  produc- 
ing motion;  consequently  that  conatus  is 
the  all  in  forces,  and  through  forces  is  the 
all  in  motion;  and  since  motion  is  the  out- 
most degree  of  conatus,  through  motion  co- 
natus exerts  its  power.  Conatus,  force,  and 
motion  are  no  otherwise  conjoined  than  ac- 
cording to  degrees  of  height,  conjunction 
of  which  is  not  by  continuity,  for  they  are 
discrete,  but  by  correspondences.  For  co- 
natus is  not  force,  nor  is  force  motion,  but 
force  is  produced  by  conatus,  because  force 


208  ANGELIC    ^A'ISDOM  [n.   218 

is  conatus  made  active,  and  tlirougli  force 
motion  is  produced ;  consequently  there  is 
no  power  in  conatus  alone,  nor  in  force 
alone,  but  in  mol:ion,  which  is  their  pro- 
duct. That  this  is  so  may  still  seem  doubt- 
ful, because  not  illustrated  by  api:)lications 
to  sensible  and  perceptible  things  in  na- 
ture :  nevertheless,  such  is  the  progression 
of  conatus,  force,  and  motion  into  pOM'er. 

219.  But  let  application  of  this  be  made 
to  living  conatus,  and  to  living  force,  and 
to  living  motion.  Living  conatus  in  man, 
who  is  a  living  subject,  is  his  wll  united 
to  his  understanding;  living  forces  in  man 
are  the  interior  constituents  of  his  body; 
i;i  all  of  which  there  are  motor  fibers  in- 
terlacing in  various  ways;  and  living  mo- 
tion in  man  is  action,  which  is  produced 
through  these  forces  by  the  will  united  to 
the  understanding.  For  the  interior  things 
pertaining  to  the  Avill  and  understanding 
make  the  first  degree;  the  interior  things 
pertaining  to  the  body  make  the  second 
degree;  and  the  whole  body,  which  is  the 
complex  of  these,  makes  the  third  degree. 
That  the  interior  things  pertaining  to  the 


N.  219j     COXCEKXIXG    DIVINE    LOVE  209 

mind  have  no  power  except  through  forces 
in  the  body,  also  that  forces  have  no  power 
except  through  the  action  of  the  body  it- 
self, is  well  known.  These  three  do  not 
act  by  what  is  continuous,  but  by  what  is 
discrete;  and  to  act  by  what  is  discrete  is 
to  act  by  correspondences.  The  interiors 
of  the  mind  correspond  to  the  interiors  of 
the  body,  and  the  interiors  of  the  body 
correspond  to  the  exteriors,  through  which 
actions  come  forth;  consequently  the  two 
prior  degrees  have  power  through  the  ex- 
teriors of  the  body.  It  may  seem  as  if 
conatus  and  forces  in  man  have  some  power 
even  when  there  is  no  action,  as  in  sleep 
and  in  states  of  rest,  but  still  at  such  times 
the  determinations  of  conatus  and  forces 
are  directed  into  the  general  motor  organs 
of  the  body,  which  are  the  heart  and  the 
lungs;  but  when  their  action  ceases  the 
forces  also  cease,  and,  with  the  forces,  the 
conatus. 

220.  Since  the  powers  of  the  whole,  that 
is,  of  the  body,  are  determined  chiefly  into 
the  arms  and  hands,  which  are  outmosts, 
"  arms"  and  "  hands,"  in  the  Word,  signify 

14 


210  ANGELIC    WISDOM  [N.  220 

power,  and  the  "  right  hand"'  signifies  supe- 
rior power.  And  such  being  the  evolution 
and  putting  forth  of  degrees  into  power, 
the  angels  that  are  with  man  and  in  cor- 
respondence with  all  things  belonging  to 
him,  know  merely  from  such  action  as  is 
effected  through  the  hands,  what  a  man  is 
in  respect  to  his  understanding  and  will, 
also  his  charity  and  faith,  thus  in  respect 
to  the  internal  life  pertaining  to  his  mind 
and  the  external  life  derived,  therefrom  in 
the  body.  I  have  often  wondered  that  the 
angels  have  such  knowledge  from  the  mere 
action  of  the  body  through  the  hands ;  but 
that  it  is  so  has  been  shown  to  me  repeat- 
edly by  living  experience,  and  it  has  been 
said  that  it  is  from  this  that  inductions 
into  the  ministry  are  performed  by  the 
laying  on  of  the  hands,  and  that  "touching 
with  the  hand"  signifies  communicating, 
with  other  like  things.  From  all  this  the 
conclusion  is  formed,  that  the  all  of  char- 
ity and  faith  is  in  works,  and  that  charity 
and  faith  without  works  are  like  rainbows 
about  the  sun,  which  vanish  awa}^  and  are 
dispersed  by  a  cloud.     On    this    account 


K-   220]     CT)XCEKX1NG    DIVINE    LOVE  211 

''  works"  and  ''  doing  works"'  are  so  often 
mentioned  in  the  Word,  and  it  is  said  that 
a  man's  salvation  depends  upon  these ; 
moreover,  he  that  doeth  is  called  a  wise 
man,  and  he  that  doeth  not  is  called  a  fool- 
ish man.  But  it  should  be  remembered 
that  by  "  works''  here  are  meant  uses  actu- 
ally done ;  for  the  all  of  charity  and  faith 
is  in  uses  and  according  to  uses.  There  is 
this  correspondence  of  w^orks  with  uses, 
because  the  correspondence  is  spiritual,  but 
it  is  carried  out  through  substances  and 
matters,  which  are  subjects. 

221.  Two  arcana,  which  are  brought 
within  reach  of  the  understanding  by 
what  precedes,  may  here  be  revealed.  The 
First  Arcanum  is  that  the  Word  is  in  its 
fulness  and  in  its  power  in  the  sense  of  the 
letter.  For  there  are  three  senses  m  the 
Word,  according  to  the  three  degrees ;  the 
celestial  sense,  the  spiritual  sense,  and  the 
natural  sense.  Since  these  senses  are  in 
the  Word  according  to  the  three  degrees 
of  height,  and  their  conjunction  is  effected 
by  correspondences,  the  outmost  sense, 
which  is  the  natural  and   is    called   the 


212  ANGELTC    WISDOM  [x.  221 

sense  of  the  letter,  is  not  only  the  complex, 
containant  and  base  of  the  corresponding 
Ulterior  senses,  but  moreover  in  the  out- 
most sense  llie  Word  is  in  its  fulness  and 
in  its  power.    This  is  abundantly  shown 
and  proved  in  The  Doctrine  of  the  New 
Jerusalem  Concerning  the  Sacred  Scriptnre 
(n.    27-35,    36-49,   50-61,    62-69).     The 
Second  A^'canum  is   that  the  Lord   came 
into  the   world,  and  took  upon   Hun  the 
Human,  in  order  to  put  Himself  into  the 
power  of  subjugating  the  hells,  and  of  re- 
ducing  all   things    to    order  both  in  the 
heavens  and  on  the  earth.    This  Human 
He  i3ut  on  over  His  former  Human.  This 
Human  which  He   put   on  in  the   world 
was  like  the  human  of  a  man  in  the  world. 
Yet  both  Humans  are  Divine,  and  there- 
fore infinitely  transcend  the  finite  humans 
of  angels  and  men.    And  because  He  fully 
glorified  the  natural  Human  even  to  its 
outmosts,  He  rose  again  with  the  whole 
body,  differently  from  any  man.    Through 
the  assumption  of  this  Human  the  Lord 
put  on  Divine  Omnipotence  not  only  for 
subjugating   the   hells,  and   reducing  the 


N.  221]     COXCERXIXG    DIVIXE    LOVE  213 

heavens  to  order,  but  also  holding  the 
hells  in  subjection  to  eternity,  and  saving 
mankiiid.  This  power  is  meant  by  His 
^''sitting,  at  the  right  'hand  of  the'  power 
and  might  of  God."  Because  the  Lord,  by 
the  assumption  of  a  natural  Human,  made 
Himself  Divine  Truth  in  outmosts,  He  is 
called  "the  Word,"  and  it  is  said  that 
"the  Word  was  made  flesh;"  moreover, 
Divine  Truth  in  outmosts  is  the  Word  in 
the  sense  of  the  letter.  This  the  Lord 
made  Himself  by  fullilling  all  things  of 
the  Word  concerning  Himself  in  Moses 
and  the  Frophets.  For  while  every  man 
is  his  own  good  and  his  own  truth,  and 
man  is  man  on  no  other  ground,  the  Lord, 
by  the  assumption  of  a  natural  Human, 
is  Divine  Good  itself  and  Divine  Truth 
itself,  or  what  is  the  same,  He  is  Divine 
Love  itself  and  Divine  Wisdom  itself, 
both  in  Firsts  and  in  Lasts.  Consequently 
the  Lord,  since  His  advent  into  the 
world,  appears  as  a  sun  in  the  angelic 
heavens,  in  stronger  radiance  and  in 
greater  splendor  tlian  before  His  advent. 
This    is    an    arcanum    which    is    brought 


214  ANGELIC    WISDOM  [n.  221 

within  the  range  of  the  understanding  by 
the  doctrine  of  degrees.  The  Lord's  omni- 
potence before  His  advent  into  the  world 
will  be  treated  of  in  what  follows. 


THERE  ARE  DEGREES  OF  BOTH  KINDS  IN 
THE  GREATEST  AND  IN  THE  LEAST  OF 
ALL  CREATED  THINGS. 

222.  That  the  greatest  and  the  least  of 
all  things  consist  of  discrete  and  continu- 
ous degrees,  that  is,  of  degrees  of  height 
and  of  breadth,  cannot  be  illustrated  by 
examples  from  visible  objects,  because  the 
least  things  are  not  visible  to  the  eyes,  and 
the  greatest  things  which  are  visible  seem 
undistinguished  into  degrees ;  consequently 
this  matter  does  not  allow  of  demonstra^ 
tion  otherwise  than  by  universals.  And 
since  angels  are  in  wisdom  from  univer- 
sals, and  from  that  in  knowledge  of  par- 
ticulars, it  is  allowed  to  bring  forward  their 
statements  concerning  these  things. 


N".  223]     CONCERXIXG    DIVIXE    LOVE  215 

223.  The  statements  of  angels  on  this 
subject  are  as  follows :  There  can  be  noth- 
ing so  minute  as  not  to  have  in  it  degrees 
of  both  kinds ;  for  instance,  there  can  l^e 
nothing  so  minute  in  imy  animal,  or  in  any 
plant,  or  in  any  mineral,  or  in  the  ether 
or  air,  as  not  to  have  in  it  degrees  of  both 
kinds,  and  since  ether  and  air  are  recep- 
tacles of  heat  and  light,  and  spiritual  heat 
and  spiritual  light  are  the  receptacles  of 
love  and  wisdom,  there  can  be  nothing  of 
heat  and  light  or  of  love  and  wisdom  so 
minute  as  not  to  have  in  it  degrees  of  both 
kinds.  Angels  also  declare  that  the  min- 
utest thing  of  an  affection  and  the  min- 
utest thing  of  a  thought,  nay,  the  minut- 
est thing  of  an  idea  of  thought,  consists 
of  degrees  of  both  kinds,  and  that  a 
minute  thing  not  consisting  of  these 
degrees  would  be  nothing;  for  it  would 
have  no  form,  thus  no  quality,  nor  any 
state  which  could  be  changed  and  varied, 
and  by  this  means  have  existence.  Angels 
confirm  this  by  the  truth,  that  infinite 
things  in  God  the  Creator,  who  is  the  Lord 
from  eternity,  are  one  distinctly;  and  that 


21G  AXGELIC    WISDOM  [n.  223 

there  are  iiifiiiite  things  in  His  inliiiites; 
and  that  in  things  infinitely  infinite  theiQ 
are  degrees  of  both  kinds,  which  also  in 
Him  are  one  distinctly ;  and  becaiise  these 
things  are  in  Him,  and  all  things  were 
created  by  Him,  and  things  created  repeat 
in  an  image  the  things  which  are  in  Him^ 
it  follows  that  there  cannot  be  the  least 
finite  in  which  there  are  not  such  degrees. 
These  degrees  are  equally  in  things  least 
and  greatest,  because  the  Divine  is  the 
same  in  things  greatest  and  in  things  least. 
That  in  God-Man  infinite  things  are  one 
distinctly,  see  above  (n.  17-22);  and  that 
the  Divine  is  the  same  in  things  greatest 
and  in  things  least  (n.  77-82) ;  which  posi- 
tions are  further  illustrated  (n.  155,  169, 
171). 

224.  There  cannot  be  the  least  thing  of 
love  and  wisdom,  or  the  least  thing  of 
affection  and  thought,  or  even  the  least 
thing  of  an  idea  of  thought,  in  which  there 
are  not  degrees  of  both  kinds,  for  the 
reason  that  love  and  wisdom  are  substance 
and  form  (as  shown  above,  n.  40-43),  and 
the  same  is  true  of  affection  and  thought  j 


JTi  224]     CONCERNING    DIVINE    LOVE  217 

and  because  there  can  be  no  form  in  which 
these  degrees  are  not  (as  was  said  above), 
it  follows  that  in  these  there  are  like 
degrees ;  for  to  separate  love  and  wisdom, 
or  affection  and  thought,  from  substance 
in  form,  is  to  annihilate  them,  since  they 
are  not  possible  outside  of  their  subjects ; 
for  they  ai'e  states  of  their  subjects  per- 
ceived by  man  varyingly,  which  States  pre- 
sent them  to  view. 

225.  The  greatest  things  in  which  there 
arc  degrees  of  both  kinds,  are  the  universe 
in  its  whole  complex,  the  natural  world  in 
its  complex,  and  the  spiritual  world  in  its 
complex ;  every  empire  and  every  kingdom 
in  its  complex;  also,  all  civil,  moral  and 
spiritual  concerns  of  these  in  their  com- 
plex ;  the  whole  animal  kingdom,  the  whole 
vegetable  kingdom,  and  the  whole  mineral 
kingdom,  each  in  its  complex ;  all  atmos- 
pheres of  both  worlds  taken  together,  also 
their  heats  and  lights.  Likewise  things 
less  general,  as  man  in  his  complex ;  every 
animal  in  its  complex,  every  tree  and 
every  shrub  in  its  complex ;  as  also  every 
stone  and  every  metal  in  its  complex.  The 


218  ANGELIC    WISDOM  [n.  225 

forms  of  these  are  alike  in  this,  that  they 
consist  of  degrees  of  both  kinds;  the  rea- 
son is. that  the  Divine,  by  which  they  were 
created,  is  the  same  in  things  greatest  and 
least  (as  was  shown  above,  n.  77-82).  The 
particulars  and  the  veriest  particulars  of 
all  these  are  like  generals  and  the  largest 
generals  in  this,  that  they  are  forms  of 
both  kinds  of  degrees. 

226.  On  account  of  things  greatest  and 
least  being  forms  of  both  kinds  of  degrees, 
there  is  connection  between  them  from 
first  to  last;  for  likeness  conjoins  them. 
Still,  there  can  be  no  least  thing  which  is 
the  same  as  any  other;  consequently  all 
particulars  are  distinct  from  each  other, 
likewise  all  veriest  particulars.  In  any 
form  or  in  different  forms  there  can  be  no 
least  thing  the  same  as  any  other,  for  the 
reason  that  in  greatest  forms  there  are  like 
degrees,  and  the  greatest  are  made  up  of 
leasts.  From  there  being  such  degrees  in 
things  greatest,  and  perpetual  differences 
in  accordance  with  these  degrees,  from  top 
to  bottom  and  from  center  to  circumference, 
it  follows  that  their  lesser  or  least  consti- 


N.  220]     CONCERNING    DIVINE    LOVE  219 

tuents,  in  which  there  are  like  degrees,  can 
no  one  of  them  be  the  same  as  any  other. 

227.  It  is  likewise  a  matter  of  angelic 
wisdom  that  from  this  similitude  between 
generals  and  particular,  that  is,  between 
things  greatest  and  least  in  respect  to 
these  degrees,  comes  the  perfection  of  the 
created  universe ;  for  thereby  one  thing  re- 
gards another  as  its  like,  with  which  it  can 
be  conjoined  for  every  use,  and  can  present 
e^ery  end  in  effect. 

228.  But  these  things  may  seem  parar 
doxical,  because  they  are  not  explained  by 
application  to  visible  things ;  yet  things 
abstract,  being  universals,  are  often  bet- 
ter comprehended  than  things  applied,  for 
these  are  of  perpetual  variety,  and  variety 
obscures. 

229.  Some  contend  that  there  can  be  a 
substance  so  simple  as  not  to  be  a  form 
from  lesser  forms,  and  out  of  that  sub- 
stance through  a  process  of  massing,  sub- 
stantiated or  composite  things  arise,  and 
finally  substances  called  material.  But 
there  can  be  no  such  absolutely  simple 
substances.     For  what  is  substance  with- 


220  ANGELIC    WISDOM  [n.  229 

out  form  ?  It  is  that  of  which  nothing  can 
be  predicated  and  out  of  mere  being  of 
which  nothing  can  be  predicated,  no  pro- 
cess of  massing  can  make  anything.  That 
there  are  things  innumerable  in  the  first 
created  substance  of  all  things,  which  are 
things  most  minute  and  simple,  will  be 
seen  in  what  follows,  where  forms  are 
treated  of.  ■■"  .y^ft;  rn<.i\  i-oi'i. 


IN"  THE  LORD  THE  THREE  DEGREES  OF 
HEIGHT  ARE  INFINITE  AND  L'^NCREATE, 
BUT  IN  MAN  THE  THREE  DEGREES  ARE 
FINITE  AND  CREATED. 

230.  In  the  Lord  the  three  degrees  of 
height  are  infinite  and  uncreate,  because 
the  Lord  is  Love  itself  and  Wisdom  itself 
(as  has  been  already  shown) ;  and  because 
the  Lord  is  Love  itself  and  Wisdom  itself, 
He  is  also  Use  itself.  For  love  has  use  for 
its  end,  and  brings  forth  use  by  means  of 
wisdom ;  for  without  use  love  and  wisdom 
have  no  boundary  or  end,  that  is,  no  home 
of  their  own,  consequently  they  cannot  be 


N.  230J     CONCEKXIXG    DIVIXE    LOVE  221 

said  to  have  being  and  have  form  unless 
there  be  use  in  which  they  may  be.  These 
three  constitute  the  three  degrees  of  height 
in  subjects  of  life.  These  three  are  like 
first  end,  middle  end  which  is  called  cause, 
and  last  end  which  is  called  effect.  That 
end,  cause  and  effect  constitute  the  three 
degrees  of  height  has  been  shown  above 
and  abundantly  proved. 

231.  That  in  man  there  are  these  three 
degrees  can  be  seen  from  the  elevation  of 
nis  mind  even  to  the  degrees  of  love  and 
wisdom  in  which  angels  of  the  second  and 
third  heavens  are ;  for  all  angels  were  born 
men ;  and  man,  as  regards  the  interiors  per- 
taining to  his  mind,  is  a  heaven  in  least 
form;  therefore  there  are  in  man,  by  cre- 
ation, as  many  degrees  of  height  as  there 
are  heavens.  Moreover,  man  is  an  image 
and  likeness  of  God;  consequently  these 
three  degrees  have  been  inscribed  on  man, 
because  they  are  in  God-Man,  that  is,  in 
the  Lord.  Th^t  in  the  Lord  these  degrees 
are  infinite  and  uncreate,  and  in  man  finite 
and  created,  can  be  seen  from  what  was 
shown  in  Part  First;  namely,  from  this, 


222  ANGELIC    WISDOM  [x.  231 

that  the  Lord  is  Love  and  Wisdom  in 
Himself;  and  that  man  is  a  recipient  of 
love  and  wisdom  from  the  Lord;  also,  that 
of  the  Lord  nothing  but  what  is  infinite 
can  be  predicated,  and  of  man  nothing  but 
what  is  finite. 

232.  These  three  degrees  with  the  an- 
gels are  called  Celestial,  Spiritual,  andlSTatu- 
ral;  and  for  them  the  celestial  degree  is 
the  degree  of  love,  the  spiritual  the  degree 
of  wisdom,  and  the  natural  the  degree  of 
uses.  These  degrees  are  so  called  because 
the  heavens  are  divided  into  two  kingdoms, 
one  called  the  celestial,  the  other  the  spir- 
itual, to  which  is  added  a  third  kingdom 
wherein  are  men  in  the  world,  and  this  is 
the  natural  kingdom  Moreover,  the  angels 
of  whom  the  celestial  kingdom  consists  are 
in  love ;  the  angels,  of  whom  the  spiritual 
kingdom  consists  are  in  wisdom ;  while  men 
in  the  world  are  in  uses;  therefore  these 
kingdoms  are  conjoined.  How  it  is  to  be 
understood  that  men  are  in  uses  will  be 
shown  in  the  next  Part. 

233.  It  has  been  told  me  from  heaven, 
that  in  the  Lord  from  eternity,  who  is  Je- 


N.  233]     COXCERXING    DIVINE    LOVE  223 

hovah,  before  His  assumption  of  a  Hu- 
man in  the  world,  the  two  prior  degrees 
existed  actually,  and  the  third  degree  po- 
tentially, as  they  do  also  with  angels ;  but 
that  after  the  assumption  of  a  Human  in 
the  world.  He  put  on  over  these  the  third 
degree,  called  the  natural,  thereby  becom- 
ing Man,  like  a  man  in  the  world ;  but  with 
the  difference,  that  in  the  Lord  this  degree, 
like  the  prior  degrees,  is  infinite  and  un cre- 
ate, while  in  angel  and  in  man  they  are  all 
finite  and  created.  For  the  Divine  which, 
apart  from  space,  had  filled  all  spaces  (n. 
09-72),  penetrated  even  to  the  outmosts 
of  nature ;  yet  before  the  assumption  of  the 
Human,  the  Divine  influx  into  the  natural 
degree  was  mediate  through  the  angelic 
heavens,  but  after  the  assumption  it  was 
immediate  from  Himself.  This  is  the  rea- 
son why  all  churches  in  the  world  before 
His  Advent  were  representative  of  spirit- 
ual and  celestial  things,  but  after  His  Ad- 
vent became  spiritual-natural  and  celestial- 
natural,  and  representative  worship  was 
abolished.  This  also  was  the  reason  why 
the  sun  of  the  angelic  heaven,  which,  as 


224  ANGELIC    WISDOM  [n.  233 

was  said  above,  is  the  first  proceeding  of 
His  Divine  Love  and  Divine  AVisdom,  after 
the  assumption  of  the  Human  shone  out 
with  greater  effulgence  and  splendor  than 
before  the  assumption.  And  this  is  what 
is  meant  by  these  words  in  Isaiah : — 

In  that  day  the  light  of  the  moon  shall  be  as 
the  light  of  the  sim,  and  the  light  of  the  sun  shall 
be  sevenfold,  as  the  light  of  seven  days  (xxx.  26) 

This  is  said  of  the  state  of  heaven  and  of 
the  church  after  the  Lord's  coming  into 
the  world.    Again,  in  the  Apocalypse : — 

The  countenance  of  the  Son  of  man  was  as 
the  sun  shineth  in  his  strength  (i.  16); 

and  elsewhere  (as  in  Isaiah  Ix.  20;  2  Sam. 
xxiii.  3,  4 ;  Matt.  xvii.  1,  2).  The  mediate 
enlightenment  of  men  through  the  angelic 
heaven,  which  existed  before  the  coming 
of  the  Lord,  may  be  compared  to  the  light 
of  the  moon,  which  is  the  mediate  light  of 
the  sun ;  and  because  after  His  coming  this 
was  made  immediate,  it  is  said  in  Isaiah, 

That  the  light  of  the  moon  shall  be  as  the  light 
of  the  sun; 

and  in  David: — 


N.  233]     CONCERNING    DIVINE    LOVE  225 

In  His  days  shall  the  righteous  flourish,  and 
abundance  of  peace  until  there  is  no  longer  any 
moon  (Ixxii.  7). 

This  also  is  said  of  the  Lord. 

234.  The  reason  why  the  Lord  from 
eternity,  that  is,  Jehovah,  put  on  this  third 
degree  by  the  assumption  of  a  Human  in 
the  world,  was  that  He  could  enter  into 
this  degree  only  by  means  of  a  nature  like 
human  nature,  thus  only  by  means  of  con- 
ception from  His  Divine  and  by  birth  from 
a  virgin ;  for  in  this  way  He  could  put  off 
a  nature  which,  although  a  receptacle  of 
the  Divine,  is  in  itself  dead,  and  could  put 
on  the  Divine.  This  is  meant  by  the  Lord's 
two  states  in  the  world,  which  are  called 
the  state  of  exinanition  and  the  state  of 
glorification,  which  are  treated  of  in  The 
Doctrine  of  the  New  Jei'usalein  Concerning 
the  Lord. 

235.  Of  the  threefold  ascent  of  the  de- 
grees of  height  this  much  has  been  said  in 
general ;  but  these  degrees  cannot  here  be 
discussed  in  detail,  because  (as  was  said  in 
the  preceding  chapter)  there  must  be  these 
three  degrees  in  things  greatest  and  things 

15 


226  ANGELIC    WISDOM  [N.  235 

least ;  this  only  need  be  said,  that  there  are 
such  degrees  in  each  and  all  things  of 
love,  and  therefrom  in  each  and  all  things 
of  wisdom,  and  from  both  of  these  in  each 
and  all  things  of  use.  In  the  Lord  all  these 
degrees  are  infinite;  in  angel  and  man  they 
are  Unite.  But  how  there  are  these  three 
degrees  in  love,  fn  wisdom,  and  in  uses 
cannot  be  described  and  unfolded  except 
in  series. 


THESE  THREE  DEGREES  OF  HEIGHT  ARE 
IN  EVERY  MAN  FROM  BIRTH,  AND  CAN 
BE  OPENED  SUCCESSIVELY ;  AND,  AS  THEY 
ARE  OPENED,  MAN  IS  IN  THE  LORD  AND 
THE    LORD    IN    MAN. 

236.  That  there  are  three  degrees  of 
height  in  every  man,  has  not  until  now 
become  known  for  the  reason  that  these 
degrees  have  not  been  recognized,  and  so 
long  as  they  remained  unnoticed,  none  but 
continuous  degrees  could  be  known  ;  and 
when  none  but  continuous  degrees  are 
known,  it  may  be  supposed  that  love  ani 


N.   236]     COXCERXING    DIVIDE    LOVE  227 

wisdom  increase  in  man  only  by  continu- 
ity. But  it  should  be  known,  that  in  every 
man  from  his  birth  there  are  three  degrees 
of  height,  or  discrete  degrees,  one  above  or 
within  another ;  and  that  each  degree  of 
height,  or  discrete  degree,  has  also  degrees 
of  breadth,  or  continuous  degrees,  accord- 
ing to  which  it  increases  by  continuity. 
For  there  are  degrees  of  both  kinds  in 
things  greatest  and  least  of  all  things  (as 
was  shown  above,  n.  222-229) ;  for  no  de- 
gree of  one  kind  is  possible  without  degrees 
of  the  other  kind. 

237.  These  three  degrees  of  height  are 
called  natural,  spiritual,  and  celestial  (as 
was  said  above,  n.  232).  AYhen  man  is  born 
he  comes  first  into  the  natural  degree,  and 
this  grows  in  him,  by  continuity,  according 
to  his  knowledges  and  the  understanding 
acquired  by  means  of  knowledges  even  to 
the  highest  point  of  understanding,  which 
is  called  the  rational.  Yet  not  by  this 
means  is  the  second  degree  opened,  which 
is  called  the  spiritual.  That  degree  is 
opened  by  means  of  a  love  of  uses  in  ac- 
cordance  with   the   things   of   the  under- 


228  ANGELIC    WISDOM  [n.  237 

standing,  although  by  a  spiritual  love  of 
uses,  which  is  love  towards  the  neighbor. 
This  degree  may  grow  in  like  manner  by 
continuous  degrees  to  its  height,  and  it 
grows  by  means  of  knowledges  of  truth 
and  good,  that  is,  by  spiritual  truths.  Yet 
even  by  such  truths  the  third  degree  which 
is  called  the  celestial  is  not  opened :  for 
this  degree  is  opened  by  means  of  the 
celestial  love  of  use,  which  is  love  to  the 
Lord ;  and  love  to  the  Lord  is  nothing  else 
than  committing  to  life  the  precepts  of  the 
Word,  the  sum  of  which  is  to  flee  from 
evils  because  they  are  hellish  and  devilish, 
and  to  do  good  because  it  is  heavenly  and 
Divine,  In  this  manner  these  three  de- 
grees are  successively  opened  in  man. 

238.  So  long  as  man  lives  in  the  world 
he  knows  nothing  of  the  opening  of  these 
degrees  within  him,  because  he  is  then  in 
the  natural  degree,  which  is  the  outmost, 
and  from  this  he  then  thinks,  wills,  speaks, 
and  acts ;  ^nd  the  spiritual  degree,  which 
is  interibr,  communicates  with  the  natural 
degree,  not  by  continuity  but  by  corre- 
spondences, and  communication  by  corre- 


N.   2381     COXCERXING    DIVIXE    LOVE  229 


spoiidences  is  not  sensibly  felt.  But  when 
man  puts  off  the  natural  degree,  which  he 
does  at  death,  he  comes  into  that  degree 
which  has  been  opened  within  him  in  the 
world ;  he  in  whom  the  spiritual  degree  has 
been  opened  coming  into  that  degree,  and 
he  within  whom  the  celestial  degree  has 
been  opened  coming  into  that  degree.  He 
who  comes  into  the  spiritual  degree  after 
death  no  longer  thinks,  wills,  speaks,  and 
acts  naturally,  but  spiritually  ;  and  he  who 
comes  into  the  celestial  degree  thinks, 
wills,  speaks,  and  acts  according  to  that 
degree.  And  as  there  can  be  communica- 
tion between  the  three  degrees  only  by  cor- 
respondences, the  differences  of  love,  wis- 
dom, and  use,  as  regards  these  degrees  are 
such  as  to  have  no  common  ground  by 
means  of  an}i:hing  continuous.  ¥rom  all 
this  it  is  plain  that  man  has  three  degrees 
of  height  that  may  be  successively  opened 
in  him. 

239.  Since  there  are  in  man  three  de- 
grees of  love  and  wisdom,  and  therefore  of 
use,  it  follows  that  there  must  be  in  him 
three    degrees,  of  will,  of   understanding, 


230  ANGELIC    WISDOM  [n.  239 

and  of  result  therefrom,  thus  of  determina- 
tion to  use;  for  will  is  the  receptacle  of 
love,  understanding  the  receptacle  of  wis- 
dom, and  result  is  use  from  these.  From 
this  it  is  evident  that  there  are  in  every 
man  a  natural,  a  spiritual,  and  a  celestial 
will  and  understanding,  potentially  by 
birth  and  actually  when  they  are  opened. 
In  a  word,  the  mind  of  man,  which  consists 
of  will  and  understanding,  is  from  creation 
and  therefore  from  birth,  of  three  degrees, 
so  that  man  has  a  natural  mind,  a  spiritual 
mind,  and  a  celestial  mind,  and  can  there- 
by be  elevated  into  and  possess  angelic 
wisdom  while  he  lives  in  the  world ;  but  it 
is  only  after  death,  and  then  only  if  he  be- 
comes an  angel,  that  he  enters  into  that 
wisdom,  and  his  speech  then  becomes  in- 
effable and  incomprehensible  to  the  natural 
man.  I  knew  a  man  of  moderate  learning 
in  the  world,  whom  I  saw  after  death  and 
spoke  with  in  heaven,  and  I  clearly  per- 
ceived that  he  spoke  like  an  angel,  and 
that  the  things  he  said  would  be  inconceiv- 
able to  the  natural  man ;  and  for  the  reason 
that  in  the  world  he  had  applied  the  pre- 


N'-   239]     CONCERNING    DIVINE    LOVE  231 

cepts  of  the  Word  to  life  and  had  wor- 
shiped the  Lord,  and  was  therefore  raised 
up  by  the  Lord  into  the  third  degree  of 
love  and  wisdom.  It  is  important  that  this 
elevation  of  the  human  mind  should  be 
known  about,  for  upon  it  depends  the  un- 
derstanding of  TSfhat  follows. 

240.  There  are  in  man  from  the  Lord 
two  capacities  whereby  he  is  distinguished 
from  beasts.  One  of  these  is  the  ability  to 
understand  what  is  true  and  what  is  good ; 
this  is  called  rationality,  and  is  a  capacity 
of  his  understanding.  The  other  is  an  abil- 
ity to  do  what  is  true  and  good ;  this  is 
called  freedom,  and  is  a  capacity  of  his 
will.  For  man  by  virtue  of  his  rationality 
is  able  to  think  whatever  he  pleases,  either 
with  or  against  God,  either  with  or  against 
the  neighbor;  he  is  also  able  to  will  and 
to  do  what  he  thinks;  but  when  he  sees 
evil  and  fears  punishment,  he  is  able,  by 
virtue  of  his  freedom,  to  abstain  from  do- 
ing it.  By  virtue  of  these  two  capacities 
man  is  man,  and  is  distinguished  from 
beasts.  Man  has  these  two  capacities  from 
the  Lord,  and  they  are  from  Him  every 


232 


AXGELIO    WISDOM  [X.   24C 


moment;  nor  are  tliey  takeli  awa}-,  for  if 
they  were,  man^s  human  would  perish.  In 
these  two  capacities  the  Lord  is  with  every 
man,  good  and  evil  alike;  the}^  are  the 
Lord's  abode  in  the  human  race  :  from  this 
it  is  that  all  men  live  for  ever,  both  the 
good  and  evil.  But  the  .Lord's  abode  in 
man  is  nearer  as  by  the  agency  of  these 
capacities  man  opens  the  higher  degrees, 
for  by  the  opening  of  these  man  comes  in- 
to higher  degrees  of  love  and  wisdom,  thus 
nearer  to  the  Lord.  From  this  it  can  be 
seen  that  as  these  degrees  are  opened,  man 
is  in  the  Lord  and  the  Lord  in  him. 

241.  It  is  said  above,  that  the  three  de- 
grees of  height  are  like  end,  cause,  and 
effect,  and  that  love,  wisdom,  and  use  fol- 
low in  succession  according  to  these  de- 
grees ;  therefore  a  few  things  shall  be  said 
here  about  love  as  being  end,  wisdom  as 
being  cause,  and  use  as  being  eifect.  Who- 
ever consults  his  reason,  if  it  is  enlight- 
ened, can  see  that  the  end  of  all  things  of 
man  is  his  love ;  for  what  he  loves  that  he 
thinks,  decides  upon,  and  does,  consequent- 
ly that  he  has  for  his  end.    jNIan  can  also 


X.  24l]     CONCERNING    DIVINE    LOVE  233 

see  from  his  reason  that  wisdom  is  cause ; 
since  he,  that  is,  his  love,  which  is  his  end, 
fcjearches  in  his  understanding  for  its  means 
through  which  to  attain  its  end,  thus  con- 
sulting its  wisdom,  and  these  means  consti- 
tute the  instrumental  cause.  That  use  is 
effect  is  evident  without  explanation.  But 
one  man's  love  is  not  the  same  as  another's, 
neither  is  one  man's  wisdom  the  same  as 
another's;  so  it  is  with  use.  And  since 
these  three  are  homogeneous  (as  was  shown 
above,  n.  189-194),  it  follows  that  such  as 
is  the  love  in  man,  such  is  the  wisdom  and 
such  is  the  use.  Wisdom  is  here  spoken 
of,  but  by  it  what  pertains  to  man's  under- 
standing: is  meant. 


234  ANGELIC    WISDOM  [n.   242 


SPIRITUAL  LIGHT  FLOWS  IN  WITH  MAN 
THROUGH  THREE  DEGREES,  BUT  NOT 
SPIRITUAL  HEAT,  EXCEPT  SO  FAR  AS 
MAN  FLEES  FROM  EVILS  AS  SINS  AND 
LOOKS    TO    THE    LORD. 

242.  It  is  evident  from  what  has  been 
shown  above  that  from  the  sun  of  heaven, 
which  is  the  first  proceeding  of  Divine 
Love  and  Divine  Wisdom  (treated  of  in 
Part  Second),  light  and  heat  proceed — 
light  from  its  wisdom,  and  heat  from  its 
love;  also  that  light  is  the  receptacle  of 
wisdom,  and  heat  of  love ;  also  that  so  far 
as  man  comes  into  wisdom  he  comes  into 
that  Divine  light,  and  so  far  as  he  comes 
into  love  he  conies  into  that  Divine  heat. 
From  what  has  been  sho^vn  above  it  is  also 
evident  that  there  are  three  degrees  of 
light  and  three  degrees  of  heat,  that  is, 
three  degrees  of  wisdom  and  three  degrees 
of  lovC;  and  that  these  degrees  have  been 
formed  in  man  in  order  that  he  may  be  a 
receptacle  of  the  Divine  Love  and  the  Di- 
vine AVisdom,  thus  of  the  Lord.    It  is  now 


N.  242]     COXCERXING    DIVINE    LOVE  235 

to  be  shown  that  spiritual  light  flows  iii 
through  these  three  degrees  in  man,  but 
not  spiritual  heat,  except  so  far  as  man 
shuns  evils  as  sins  and  looks  to  the  Lord 
— or,  what  is  the  same,  that  man  is  able 
to  receive  wisdom  even  to  the  third  degree 
but  not  love,  unless  he  flees  from  evils  as 
sins  and  looks  to  the  Lord ;  or  what  is  still 
the  same,  that  man's  understanding  can 
be  raised  into  wisdom,  but  not  his  will, 
except  so  far  as  he  flees  from  evils  as  sins. 
243.  That  the  understanding  can  be 
raised  into  the  light  of  heaven,  that  is,  into 
angelic  wisdom,  while  the  will  cannot  be 
raised  into  the  heat  of  heaven,  that  is,  into 
angelic  love,  unless  man  flees  from  evils  as 
sins  and  looks  to  the  Lord,  has  been  made 
plainly  evident  to  me  from  experience  in 
the  spiritual  world.  I  have  frequently 
seen  and  perceived  that  simple  spirits,  who 
knew  merely  that  God  is  and  that  the  Lord 
was  born  a  man,  and  who  knew  scarcely 
anything  else,  clearly  apprehended  the 
arcana  of  angelic  wisdom  almost  as  the 
angels  do ;  and  not  these  simple  ones  alone, 
but  many  also  of  the  infernal  crew.  These, 


236  AJVGELIC    WISDOM  [x.  243 

while  they  listened,  understood,  but  not 
when  they  thought  within  themselves ;  for 
while  they  listened,  light  entered  from 
above,  and  when  they  thought  within  them- 
selves, no  light  could  enter  except  that 
which  corresponded  to  their  heat  or  love ; 
consequently  when  they  had  listened  to 
and  perceived  these  arcana,  as  soon  as  they 
turned  their  ears  away  they  remembered 
nothing,  those  belonging  to  the  infernal 
crew  even  rejecting  these  things  with  dis- 
gust and  utterly  denying  them,  because 
the  fire  of  their  love  and  its  light,  being 
delusive,  induced  darkness,  by  which  the 
heavenly  light  entering  from  above  was 
extinguished. 

244.  The  same  thing  happens  in  the 
world.  A  man  not  altogether  stupid,  and 
who  has  not  confirmed  himself  in  falsities 
from  the  pride  of  self-intelligence,  hearing 
others  sj^eak  on  some  exalted  matter,  or 
reading  something  of  the  kind,  if  he  is 
in  any  affection  of  knowing,  understands 
these  things  and  also  retains  them,  and 
may  afterwards  confirm  them.  A  bad  man 
as  well  as  a  good  man  may  do  this.    Even 


N.  244]    CONCERNING    DIVINE    LOVE  237 

a  bad  man,  though  in  heart  he  denies  the 
Divine  things  pertaining  to  the  church, 
can  still  understand  them,  and  also  speak 
of  and  preach  them,  and  in  writing  learn- 
edly prove  them ;  but  when  left  to  his  own 
thought,  from  his  own  infernal  love  he 
thinks  against  them  and  denies  them. 
From  which  it  is  obvious  that  the  under- 
standing can  be  in  spiritual  light  even 
when  the  will  is  not  in  spiritual  heat ;  and 
from  this  it  also  follows  that  the  under- 
standing does  not  lead  the  will,  or  that 
wisdom  does  not  beget  love,  but  only 
teaches  and  shows  the  way, — teaching  how 
a  man  ought  to  live,  and  showing  the  way 
in  which  he  ought  to  go.  It  further  fol- 
lows that  the  will  leads  the  understanding 
and  causes  it  to  act  as  one  with  itself ;  also 
that  whatever  in  the  understanding  agrees 
with  the  love  which  is  in  the  will,  the  love 
calls  wisdom.  In  what  follows  it  will  be 
seen  that  the  will  does  nothing  by  itself 
apart  from  the  understanding,  but  does 
all  that  it  does  in  conjunction  with  the 
understanding;  moreover,  that  it  is  the 
will  that  by  influx  takes  the  understand- 


238  ANGELIC    WISDOM  [n.  244 

ing  into  partnership  with  itself,  and  not 
the  reverse. 

245.  The  nature  of  the  influx  of  light 
into  the  three  degrees  of  life  in  man  which 
belong  to  his  mind,  shall  now  be  shown. 
The  forms  which  are  receptacles  of  heat 
and  light,  that  is,  of  love  and  wisdom  in 
man,  and  which  (as  was  said)  are  in  three- 
fold order  or  of  three  degrees,  are  transpar- 
ent from  birth,  transmitting  spiritual  light 
as  crystal  glass  transmits  natural  light; 
consequently  in  respect  to  wisdom  man 
can  be  raised  even  into  the  third  degree. 
Kevertheless  these  forms  are  not  opened 
except  when  spiritual  heat  conjoins  itself 
to  spiritual  light,  that  is,  love  to  wisdom; 
by  such  conjunction  these  transparent 
forms  are  opened  according  to  degrees.  It 
is  the  same  with  light  and  heat  from  the 
sun  of  the  world  in  their  action  on  plants 
on  the  earth.  The  light  of  winter,  which 
is  as  bright  as  that  of  summer,  opens 
nothing  in  seed  or  in  tree,  but  when  ver- 
nal heat  conjoins  itself  to  that  light  then 
the  heat  opens  them.  There  is  this  simi- 
larity because  spiritual  light  corresponds 


N.   245]     COXCERNIXG    DIVINE    LOVE  239 

to  natural  light,  and  spiritual  heat  to  natu- 
ral heat. 

246.  This  spiritual  heat  is  obtained  only 
by  fleeing  from  evils  as  sins,  and  at  the 
tame  time  looking  to  the  Lord;  for  so  long 
as  man  is  in  evils  he  is  also  in  the  love  of 
them,  for  he  lusts  after  them ;  and  the  love 
of  evil  and  the  lust,  abide  in  a  love  contrary 
to  spiritual  love  and  affection ;  and  such  love 
or  lust  can  be  removed  only  by  fleeing  from 
evils  as  sins ;  and  because  man  cannot  flee 
from  evils  from  himself,  but  only  from  the 
Lord,  he  must  look  to  the  Lord.  So  when 
he  flees  from  evils  from  the  Lord,  the  love 
of  evil  and  its  heat  are  removed,  and 
the  love  of  good  and  its  heat  are  intro- 
duced in  their  stead,  whereby  a  higher 
degree  is  opened ;  for  the  Lord  flowing  in 
frbm  above  opens  that  degree,  and  then 
conjoins  love,  that  is,  spiritual  heat,  to 
wisdom  or  spiritual  light,  from  which  con- 
junction man  begins  to  flourish  spiritually, 
like  a  tree  in  spring-time. 

247.  By  the  influx  of  spiritual  light 
into  all  three  degrees  of  the  mind  man 
is  distinguished  from  beasts;  and,  as  con- 


240  A^fGELIC    WISDOM  [n.  247 

trasted  with  beasts,  he  can  think  analytic- 
ally, and  see  both  natural  and  spiritual 
truth;  and  when  he  sees  them  he  can  ac- 
knowledge them,  and  thus  be  reformed  and 
regenerated.  This  capacity  to  receive  spir- 
itual light  is  what  is  meant  by  rationality 
(referred  to  above),  which  every  man  has 
from  the  Lord,  and  which  is  not  taken 
away  from  him,  for  if  it  were  taken  away 
he  could  not  be  reformed.  From  this  ca- 
pacity, called  rationality,  man,  unlike  the 
beasts,  is  able  not  only  to  think  but  also 
to  speak  from  thought;  and  afterwards 
from  his  other  capacity,  called  freedom 
(also  referred  to  above),  he  is  able  to  do 
those  things  that  he  thinks  from  his  under- 
standing. As  these  two  capacities,  ration- 
ality and  freedom,  which  are  proper  to  man, 
have  been  treated  of  above  (n.  240),  no 
more  will  be  said  about  them  here. 


N.  248]     CONCERNING    DIVINE    LOVE  241 


UNLESS  THE  HIGHER  DEGREE,  WHICH  IS 
THE  SPIRITUAL,  IS  OPENED  IN  MAN,  HE 
BECOMES    NATURAL    AND    SENSUAL. 

248.  It  was  shown  above  that  there  are 
three  degrees  of  the  human  mind,  called 
natural,  spiritual,  and  celestial,  and  that 
these  degrees  may  be  opened  successively 
in  man ;  also,  that  the  natural  degree  is  first 
opened ;  afterwards,  if  man  flees  from  evils 
as  sins  and  looks  to  the  Lord,  the  spirit- 
ual degree  is  opened ;  and  lastly,  the  ce- 
lestial. Since  these  degrees  are  opened 
successively  according  to  man's  life,  it  fol- 
lows that  the  two  higher  degrees  may  re- 
main unopened,  and  man  then  continues 
in  the  natural  degree,  which  is  the  out- 
most. Moreover,  it  is  known  in  the  world 
that  there  is  a  natural  and  a  spiritual 
man,  or  an  external  and  an  internal  man; 
but  it  is  not  known  that  a  natural  man 
becomes  spiritual  by  the  opening  of  some 
higher  degree  in  him,  and  that  such  open- 
ing is  effected  by  a  spiritual  life,  which  is 
a  life  conformed  to  the  Divine  precepts; 

16 


242  ANGELIC    WISDOM  [n.  248 

and  that  without  a  life  conformed  to  these 
man  remains  natural. 

249.  There  are  three  kinds  of  natural 
men ;  the  first  consists  of  those  who  know 
nothing  of  the  Divine  precepts ;  the  second, 
of  those  who  know  that  there  are  such  pre- 
cepts, but  give  no  thought  to  a  life  accord- 
ing to  them;  and  the  third,  of  those  who 
despise  and  deny  these  precepts.  In  re- 
spect to  the  first  class,  which  consist  of 
those  who  know  nothing  of  the  Divine 
precepts,  since  they  cannot  be  taught  by 
themselves  they  must  needs  remain  natu- 
ral. Every  man  is  taught  respecting  the 
Divine  precepts,  not  by  immediate  revela- 
tions, but  by  others  who  know  them  from 
religion,  on  wdiich  subject  see  The  Doctrine 
of  the  New  Jerusalem  Concerning  the  Sa- 
cred Scriptures  (n.  114-118).  Those  of  the 
second  class,' who  know  that  there  are  Di- 
vine precepts  but  give  no  thought  to  a  life 
according  to  them,  also  remain  natural,  and 
care  about  no  other  concerns  than  those  of 
the  world  and  the  body.  These  after  death 
become  mere  menials  and  servants,  accord- 
ing to  the  uses  which  they  are  able  to  per- 


N.   249]     CONCERNING    DIVINE    LOVE  243 

form  for  those  who  are  spiritual ;  for  the 
nat^iral  man  is  a  menial  and  servant,  and 
the  spiritual  man  is  a  master  and  lord. 
Those  of  the  third  class,  who  despise  and 
deny  the  Divine  precepts,  not  only  remain 
natural,  ,jbut  also  become  sensual  in  the 
measure  of  their  contempt  and  denial. 
Sensual  men  are  the  lowest  natural  men, 
who  are  incapable  of  thinking  above  the 
appearances  and  fallacies  of  the  bodily 
senses.    After  death  they  are  in  hell. 

250.  As  it  is  unknown  in  the  world 
what  the  spiritual  man  is,  and  what  the 
natural,  and  as  by  many  he  who  is  merely 
natural  is  called  spiritual,  and  conversely, 
these  subjects  shall  be  separately  discussed, 
as  follows: — 

(1)  What  the  natural  man  is,  and  what 
the  spiritual  man. 

(2)  The  character  of  the  natural  man  in 
whom  the  spiritual  degree  is  opened. 

(3)  The  character  of  the  natural  man  in 
whom  the  spiritual  degree  is  not  opened 
and  yet  not  closed. 

(4)  The  character  of  the  natural  man  in 
whom  the  spiritual  degree  is  entirely  closed. 


244  ANGELIC    WISDOM  [n.  25C' 

(5)  Lastly,  The  nature  of  the  difference 
between  the  life  of  a  man  merely  natural 
and  the  life  of  a  beast. 

251.  (1)  What  the  natural  man  is,  and 
what  the  spiritual  man.  Man  is  not  man 
from  face  and  body,  but  from  understand- 
ing and  wdll ;  therefore  by  the  natural  man 
and  the  spiritual  man  is  meant  that  man's 
understanding  and  will  are  either  natural 
or  spiritual.  The  natural  man  in  respect 
to  his  understanding  and  w^ll  is  like  the 
natural  world,  and  may  be  called  a  world 
or  microcosm ;  and  the  spiritual  man  in  re- 
spect to  his  understanding  and  will  is  like 
the  spiritual  world,  and  may  be  called  a 
spiritual  world  or  heaven.  From  which  it 
is  evident  that  as  the  natural  man  is  in 
a  kind  of  image  a  natural  world,  so  he 
loves  those  things  which  are  of  the  natural 
world;  and  that  as  the  spiritual  man  is  in 
a  kind  of  image  a  spiritual  world,  so  he 
loves  those  things  which  are  of  that  world, 
or  of  heaven.  The  spiritual  man  indeed 
loves  the  natural  w^orld  also  but  not  other- 
wise than  as  a  master  loves  his  servant 
through  whom  he  performs   uses.    More- 


N.   25l]     CONCERNING    DIVINE    LOVE  245 

over,  according  to  uses  the  natural  man  be- 
comes like  the  spiritual,  which  is  the  case 
when  the  natural  man  feels  from  the  spir- 
itual the  delight  of  use;  such  a  natural 
man  may  be  called  spiritual-natural.  The 
spiritual  man  loves  spiritual  truths ;  he  not 
only  loves  to  know  and  understand  them, 
but  also  wills  them ;  while  the  natural  man 
loves  to  speak  of  those  truths  and  also  do 
them.  Doing  truths  is  performing  uses. 
This  subordination  is  from  the  conjunc- 
tion of  the  spiritual  world  and  the  natural 
world ;  for  whatever  appears  and  is  done  in 
the  natural  world  derives  its  cause  from 
the  spiritual  world.  From  all  this  it  can 
be  seen  that  the  spiritual  man  is  altogether 
distinct  from  the  natural,  and  that  there 
is  no  other  communit?ation  between  them 
than  such  as  there  is  between  cause  and 
effect. 

252.  (2)  The  character  of  the  natural 
man  in  whom  the  spiritual  degree  is  opened. 
This  is  obvious  from  what  has  been  said 
above;  to  which  it  may  be  added,  that  a 
natural  man  is  a  complete  man  when  the 
spiritual  degree  is  opened  in  him,  for  he  is 


246  ANGELIC    WISDOM  [n.  252 

then  consociated  with  angels  in  heaven 
and  at  the  same  time  with  men  in  the 
world,  and  in  regard  to  both,  lives  under 
the  Lord's  guidance.  For  the  spiritual  man 
imbibes  commands  from  the  Lord  through 
the  Word,  and  executes  them  through  the 
natural  man.  The  natural  man  who  has 
the  spiritual  degree  opened  does  not  know 
that  he  thinks  and  acts  from  his  spiritual 
man,  for  it  seems  as  if  he  did  this  from 
himself,  when  yet  he  does  not  do  it  from 
himself  but  from  the  Lord.  Xor  does  the 
natural  man  whose  spiritual  degree  has 
been  opened  know  that  by  means  of  his 
spiritual  man  he  is  in  heaven,  when  yet  his 
spiritual  man  is  in  the  midst  of  angels  of 
heaven,  and  sometimes  is  even  visible  to 
them;  but  because  hfe  draws  himself  back 
to  his  natural  man,  after  a  brief  stay  there 
he  disappears,  ^or  does  the  natural  man 
in  whom  the  spiritual  degree  has  been 
opened  know  that  his  spiritual  mind  is  be- 
ing filled  by  the  Lord  with  thoiisands  of 
arcana  of  wisdom,  and  with  thousands  of 
delights  of  love,  and  that  he  is  to  come 
into  these  after  death,  when  he  becomes 


N.  252]     GONCEBNESTG    DIVINE    LOVE  247 

an  angel.  The  natural  man  does  not  know 
these  things  because  communication  be- 
tween the  natural  man  and  the  spiritual 
man  is  effected  by  correspondences ;  and 
communication  by  correspondences  is  per- 
ceived in  the  understanding  only  by  the 
fact  that  truths  are  seen  in  light,  and  is 
perceived  in  the  will  only  by  the  fact  that 
uses  are  performed  from  affection. 

253.  (3)  Tlte  character  of  the  natural 
man  in  whom  the  spiritual  degree  is  not 
opened,  and  yet  not  closed.  The  spiritual 
degree  is  not  opened,  and  yet  not  closed,  in 
the  case  of  those  who  have  led  somewhat 
of  a  life  of  charity  and  yet  have  known 
little  of  genuine  truth.  The  reason  is,  that 
this  degree  is  opened  by  conjunction  of 
love  and  wisdom,  or  of  heat  with  light; 
love  alone  or  spiritual  heat  alone  not  open- 
ing it,  nor  wisdom  alone  or  spiritual  light 
alone,  but  both  in  conjunction.  Consequent- 
ly, when  genuine  truths,  out  of  which  wis- 
dom or  light  arises,  are  unknown,  love  is 
inadequate  to  open  that  degree;  it  only 
keeps  it  in  the  possibility  of  being  opened ; 
this  is  what  is   meant   by   its   not  being 


248  ANGELIC    WISDOM  [n.  253 

closed.  Something  like  this  is  seen  in  the 
vegetable  kingdom,  in  that  heat  alone  does 
not  cause  seeds  and  trees  to  vegetate,  but 
heat  in  conjunction  with  light  effects  this. 
It  is  to  be  known  that  all  truths  are  of 
spiritual  light  and  all  goods  are  of  spirit- 
ual heat,  and  that  good  opens  the  spiritual 
degree  by  means  of  truths;  for  good,  by 
means  of  truths,  effects  use,  and  uses  are 
goods  of  love,  which  derive  their  essence 
from  a  conjunction  of  good  and  truth.  The 
lot,  after  death,  of  those  in  whom  the  spir- 
itual degree  is  not  opened  and  yet  not 
closed,  is  that  since  they  are  still  natural 
and  not  spiritual,  they  are  in  the  lowest 
parts  of  heaven,  where  they  sometimes  suf- 
fer hard  times ;  or  the}'  are  in  the  outskirts 
in  some  higher  heaven,  where  they  are  as 
it  were  in  the  light  of  evening ;  for  (as  was 
said  above)  in  heaven  and  in  every  society 
there  the  light  decreases  from  the  middle 
to  the  outskirts,  and  those  who  above  oth- 
ers are  in  Divine  truths  are  in  the  middle, 
while  those  who  are  in  few  truths  are  in 
the  outskirts.  Those  are  in  few  truths  who 
from  religion  know  only  that  there  is   a 


N.  253]     CONCERNING   DIVINE    LOVE  249 

God,  and  that  the  Lord  suffered  for  them, 
and  that  charity  and  faith  are  essentials  of 
the  church,  not  troubling  themselves  to 
know  what  faith  is  or  what  charity  is; 
when  yet  faith  in  its  essence  is  truth,  and 
truth  is  manifold,  and  charity  is  all  the 
work  of  his  calling  which  man  does  from 
the  Lord :  he  does  this  from  the  Lord  when 
he  flees  from  evils  as  sins.  It  is  just  as 
was  said  above,  that  the  end  is  the  all  of  the 
cause,  and  the  effect  the  all  of  the  end  by 
means  of  the  cause ;  the  end  is  charity  or 
good,  the  cause  is  faith  or  truth,  and  effects 
are  good  works  or  uses ;  from  which  it  is 
plain  that  from  charity  no  more  can  be 
carried  into  works  than  the  measure  in 
which  charity  is  conjoined  with  the  truths 
which  are  called  truths  of  faith.  By  means 
of  these  truths  charity  enters  into  works 
and  qualifies  them. 

254.  (4)  The  character  of  the  natural 
man  in  whom  the  spiritual  degree  is  en- 
tirely closed.  The  spiritual  degree  is  closed 
in  those  who  are  in  evils  as  to  life,  and 
still  more  in  those  who  from  evils  are  in 
falsities.    It  is  the  same  as  with  the  fibril 


250  ANGELIC    WISDOM  [x.  254 

of  a  nerve,  which  contracts  at  the  slightest 
touch  of  any  thing  heterogeneous ;  so  every 
motive  fiber  of  a  muscle,  yea,  the  muscle 
itself,  and  even  the  whole  body  shrinks 
from  the  touch  of  whatever  is  hard  or  cold. 
So  also  the  substances  or  forms  of  the  spir- 
itual degree  in  man  shrink  from  evils  and 
their  falsities,  because  these  are  heteroge- 
neous. For  the  spiritual  degree,  being  in  the 
form  of  heaven,  admits  nothing  but  goods, 
and  truths  that  are  from  good ;  these  are 
homogeneous  to  it :  but  evils,  and  falsities 
that  are  from  evil,  are  heterogeneous  to  it. 
This  degree  is  contracted,  and  by  contrac- 
tion closed,  especially  in  those  who  in  the 
world  are  in  love  of  ruling  from  love  of 
self,  because  this  love  is  opposed  to  love 
to  the  Lord.  It  is  also  closed,  but  not  so 
much,  in  those  who  from  love  of  the  world 
are  in  the  insane  greed  of  possessing  the 
goods  of  others.  These  loves  shut  the  spir- 
itual degree,  because  they  are  the  origins 
of  evils.  The  contraction  or  closing  of  this 
degree  is  like  the  twisting  back  of  a  spiral 
in  the  opposite  direction ;  for  which  reason, 
that  degree  after  it  is  closed,  turns  back 


N.   254]     CONCERNING    DIVINE    LOVE  251 

the  light  of  heaven ;  consequently  there  is 
thick  darkness  there  instead  of  heavenly 
light,  and  truth  which  is  in  the  light  of 
heaven,  becomes  nauseous.  In  such  per- 
sons, not  only  d-oes  the  spiritual  degree  it- 
self become  closed,  but  also  the  higher  re- 
gion of  the  natural  degree  which  is  called 
the  rational,  until  at  last  the  lowest  region 
of  the  natural  degree,  which  is  called  the 
sensual,  alone  stands  open;  this  being 
nearest  to  the  world  and  to  the  outward 
senses  of  the  body,  from  which  such  a  man 
afterwards  thinks,  speaks,  and  reasons. 
The  natural  man  who  has  become  sensual 
through  evils  and  their  falsities,  in  the 
spiritual  world  in  the  light  of  heaven  does 
not  appear  as  a  man  but  as  a  monster,  even 
with  nose  drawn  back  (the  nose  is  drawn 
in  because  the  nose  corresponds  to  the  per- 
ception of  truth) ;  moreover,  he  cannot  bear 
a  ray  of  heavenly  light.  Such  have  in  their 
caverns  no  other  light  than  what  resembles 
the  light  from  live  coals  or  from  burning 
charcoal.  From  all  this  it  is  evident  who 
and  of  what  character  are  those  in  whom 
the  spiritual  degree  is  closed. 


252  ANGELIC    WISDOM  [n.  255 

255.  (5)  The  nature  of  the  difference 
betu'eeti  the  life  of  a  natural  man  and  the 
life  of  a  beast.  This  diiference  will  be 
particularly  discussed  in  what  follows, 
where  Life  will  be  treated -t)!  Here  it  may 
be  said  only  that  the  difference  is  that  man 
has  three  degrees  of  mind,  that  is,  three 
degrees  of  understanding  and  will,  which 
degrees  can  be  opened  successively;  and 
as  these  are  transparent,  man  can  be  raised 
as  to  his  understanding  into  the  light  of 
heaven  and  see  truths,  not  only  civil  and 
moral,  but  also  spiritual,  and  from  many 
truths  seen  can  form  conclusions  about 
truths  in  their  order,  and  thus  perfect  the 
understanding  to  eternity.  But  beasts  do 
not  have  the  two  higher  degi-ees,  but  only 
the  natural  degrees,  and  these  apart  from 
the  higher  degrees  have  no  capacity  to 
think  on  any  subject,  civil,  moral,  or  spir- 
itual. And  since  the  natural  degrees  of 
beasts  are  incapable  of  being  opened,  and 
thereby  raised  into  higher  light,  they  are 
unable  to  think  in  successive  order,  but 
only  in  simultaneous  order,  which  is  not 
thinking,    but    acting    from    a   knowledge 


X    25o]     COXCERXING    DIVIXE    LOVE  253 

corresponding  to  their  love.  And  because 
they  are  unable  to  think  analytically,  and 
to  view  a  lower  thought  from  any  higher 
thought,  they  are  unable  to  speak,  but  are 
able  only  to  utter  sounds  in  accordance 
with  the  knowledge  pertaining  to  their 
love.  Yet  the  sensual  man,  who  is  in  the 
lowest  sense  natural,  differs  from  the  beast 
only  in  this,  that  he  can  fill  his  memory 
with  knowledges,  and  think  and  speak 
therefrom;  this  power  he  gets  from  a  ca- 
pacity proper  to  every  man,  of  being  able 
to  understand  truth  if  he  chooses;  it  is 
this  capacity  that  makes  the  difference. 
Nevertheless  many,  by  abuse  of  this  ca- 
pacity, have  made  themselves  lower  than 
beasts. 


254  ANGELIC    WISDOM  [n.  266 


THE  NATURAL  DEGREE  OF  THE  HUMAN 
MIND  REGARDED  IN  ITSELF  IS  CONTINU- 
OUS, BUT  BY  CORRESPONDENCE  WITH 
THE  TWO  HIGHER  DEGREES  IT  APPEARS 
WHEN  IT  IS  ELEVATED  AS  IF  IT  WERE 
DISCRETE. 

256.  Although  this  is  hardly  compre- 
hensible, by  those  who  have  as  yet  no 
knowledge  of  degrees  of  height,  it  must 
nevertheless  be  revealed,  because  it  is  a 
part  of  angelic  wisdom  ;  and  while  the  natu- 
ral man  is  unable  to  think  about  this  wis- 
dom in  the  same  way  as  angels  do,  never- 
theless it  can  be  comprehended  by  his 
understanding,  when  it  has  been  raised 
into  the  degree  of  light  in  which  angels 
are ;  for  his  understanding  can  be  elevated 
even  to  that  extent,  and  enlightened  ac- 
cording to  its  elevation.  But  this  enlight- 
enment of  the  natural  mind  does  not  ascend 
by  discrete  degrees ;  but  increases  in  a  con- 
tinuous degree,  and  as  it  increases,  that 
mind  is  enlightened  from  within  by  the 
light  of  the  two  higher  degrees.    How  this 


N.   256]     COXCERXING    DIVIN^E    LOVE  255 

occurs  can  be  comprehended  from  a  per- 
ception of  degrees  of  height,  as  being  one 
above  another,  while  the  natural  degree, 
which  is  the  lowest,  is  a  kind  of  general 
covering  to  the  two  higher  degrees.  Then, 
as  the  natural  degree  is  raised  up  towards 
a  degree  of  the  higher  kind,  the  higher 
acts  from  within  upon  the  outer  natural 
and  illuminates  it.  This  illumination  is 
eifected,  indeed,  from  within,  by  the  light 
of  the  higher  degrees,  but  the  natural  de- 
gree which  envelops  and  surrounds  the 
higher  receives  it  by  continuity,  thus  more 
lucidly  and  purely  in  proportion  to  its 
ascent ;  that  is,  from  within,  by  the  light 
of  the  higher  degrees,  the  natural  degree 
is  enlightened  discretely,  but  in  itself  is 
enlightened  continuously.  From  this  it  is 
evident  that  so  long  as  man  lives  in  the 
world,  and  is  thereby  in  the  natural  degree, 
he  cannot  be  elevated  into  very  wisdom, 
such  as  the  angels  have,  but  only  into 
higher  light,  even  up  to  angels,  and  can 
receive  enlightenment  from  their  light 
that  flows  in  from  within  and  illuminates. 
But  these  things  cannot  as  yet  be  more 


256  ANGELIC    WLSDOM  [n.  256 

clearly  described ;  they  can  be  better  com- 
prehended from  effects;  for  effects  present 
causes  in  themselves  in  clear  light,  and 
thus  illustrate  them,  when  there  is  some 
previous  knowledge  of  causes. 

257.  The  effects  are  these :  (1)  The  natu- 
ral mind  may  be  raised  up  to  the  light  of 
heaven  in  which  angels  are,  and  may  per- 
ceive naturally,  thus  not  so  fully,  what  the 
angels  perceive  spiritually;  nevertheless, 
man's  natural  mind  cannot  be  raised  into 
angelic  light  itself.  (2)  By  means  of  his 
natural  mind,  raised  to  the  light  of  heaven, 
man  can  think,  yea,  speak  with  angels ;  but 
the  thought  and  speech  of  the  angels  then 
flow  into  the  natural  thought  and  speech 
of  the  man,  and  not  conversely;  so  that 
angels  speak  with  man  in  a  natural  lan- 
guage, which  is  the  man's  mother  tongue. 
(3)  This  is  effected  by  a  spiritual  influx 
into  what  is  natural,  and  not  by  any  natu- 
lal  influx  into  what  is  spiritual.  (4)  Hu- 
man wisdom,  which  so  long  as  man  lives 
in  the  natural  world  is  natural,  can  by  no 
means  be  raised  into  angelic  wisdom,  but 
only  into  some  image  of  it.    The  reason 


N.  267]     CONCERNING    DIVINE    LOVE  257 

is,  that  elevation  of  the  natural  mind  is 
effected  by  continuity,  as  from  shade  to 
light,  or  from  grosser  to  purer.  Still  the 
man  in  whom  the  spiritual  degree  has  been 
opened  comes  into  that  wisdom  when  he 
dies ;  and  he  may  also  come  into  it  by  a 
suspension  of  bodily  sensations,  and  then 
by  an  influx  from  above  into  the  spiritual 
parts  of  his  mind.  (5)  Man's  natural  mind 
consists  of  spiritual  substances  together 
with  natural  substances;  thought  comes 
from  its  spiritual  substances,  not  from  its 
natural  substances ;  these  recede  when  the 
man  dies,  while  its  spiritual  substances  do 
not.  Consequently,  after  death,  when  man 
becomes  a  spirit  or  angel,  the  same  mind 
remains  in  a  form  like  that  which  it  had 
in  the  world.  (6)  The  natural  substances 
of  that  mind,  which  recede  (as  was  said) 
by  death,  constitute  the  cutaneous  cover-, 
ing  of  the  spiritual  body  which  spirits  and 
angels  have.  By  means  of  such  covering, 
which  is  taken  from  the  natural  world, 
their  spiritual  bodies  maintain  existence; 
for  the  natural  is  the  outmost  containant : 
consequently  there  is  no  spirit  or  angel 

17 


258  ANGELIC    WISDOM  [x.  257 

who  was  not  born  a  man.  These  arcana  of 
angelic  wisdom  are  here  adduced  that  the 
quality  of  the  natural  mind  in  man  may 
be  known,  which  subject  is  further  treated 
of  in  what  follows. 

258.  Every  man  is  born  into  a  capacity 
to  understand  truths  even  to  the  inmost 
degree  in  which  the  angels  of  the  third 
heaven  are ;  for  the  human  understanding, 
rising  up  by  continuity  around  the  two 
higher  degrees,  receives  the  light  of  their 
wisdom,  in  the  manner  stated  above  (n. 
256).  Therefore  man  has  the  ability  to  be- 
come rational  according  to  his  elevation; 
if  raised  to  the  third  degree  he  becomes  ra- 
tional from  that  degree,  if  raised  to  the 
second  degree  he  becomes  rational  from 
that  degree,  if  not  raised  he  is  rational  in 
the  first  degree.  It  is  said  that  he  becomes 
rational  from  those  degrees,  because  the 
natural  degree  is  the  general  receptacle  of 
their  light.  The  reason  why  man  does  not 
become  rational  to  the  height  that  he 
might  is,  that  love,  which  is  of  the  will, 
cannot  be  raised  in  the  same  manner  as 
wisdom,  which   is  of   the   understanding. 


N.  258]    COXCERXIXG    DIVINE    LOVE  259 

Love,  which  is  of  the  will,  is  raised  only 
by  fleeing  from  evils  as  sins,  and  then  by 
goods  of  charity,  which  are  uses,  which  the 
man  thereafter  performs  from  the  Lord. 
Consequently,  when  love,  which  is  of  the 
will,  is  not  at  the  same  time  raised,  wis- 
dom, which  is  of  the  understanding,  how- 
ever it  may  have  ascended,  falls  back  again 
down  to  its  own  love.  Therefore,  if  man's 
love  is  not  at  the  same  time  raised  into 
the  spiritual  degree,  he  is  rational  only  in 
the  lowest  degree.  From  all  this  it  can  be 
seen  that  man's  rational  is  in  appearance 
as  if  it  were  of  three  degrees,  a  rational 
from  the  celestial,  a  rational  from  the  spir- 
itual, and  a  rational  from  the  natiiral; 
also  that  rationality,  which  is  the  capacity 
whereby  man  is  elevated,  is  still  in  man 
whether  he  be  elevated  or  not. 

259.  It  has  been  said  that  every  man  is 
born  into  that  capacity,  namely,  rationali- 
ty, but  by  this  is  meant  every  man  whose 
externals  have  not  been  injured  by  some 
accident,  either  in  the  womb,  or  by  some 
disease  after  birth,  or  by  a  wound  inflicted 
on  the   head,  or  in  consequence  of  some 


260  ANGELIC    WISDOM  [n.  259 

insane  love  bursting  forth,  and  breaking 
restraints.  In  such  the  rational  cannot 
be  elevated;  for  life,  which  is  of  the  will 
and  understanding,  has  in  such  no  bounds 
in  which  it  can  terminate,  so  disposed  that 
it  can  produce  outmost  acts  according  to 
order ;  for  life  acts  in  accordance  with 
outmost  determinations,  though  not  from 
them.  That  there  can  be  no  rationality 
with  infants  and  children,  may  be  seen  be- 
low (n.  266,  at  the  endj. 


THE  NATURAL  MIND,  SINCE  IT  IS  THE  COV- 
ERING AND  CONTAINANT  OF  THE  HIGHER 
DEGREES  OF  THE  HUMAN  MIND,  IS  RE- 
ACTIVE; AND  IF  THE  HIGHER  DEGREES 
ARE  NOT  OPENED  IT  ACTS  AGAINST  THEM, 
BUT  IF  THEY  ARE  OPENED  IT  ACTS  WITH 
THEM. 

260.  It  has  been  shown  in  the  preced- 
ing chapter  that  as  the  natural  mind  is 
in  the  outmost  degree,  it  envelops  and 
encloses  the  spiritual  mind  and  the  celes- 


If.   260]     COXCERNIXG    DIVINE    LOVE  261 

tial  mind,  which,  in  respect  to  degrees,  are 
above  it.  It  is  now  to  be  shown  that  the 
natural  mind  reacts  against  the  higher  or 
interior  minds.  It  reacts  because  it  covers, 
includes,  and  contains  them,  and  this  can- 
not be  done  without  reaction;  for  unless 
it  reacted,  the  interior  or  enclosed  parts 
would  become  loosened  and  press  outward 
and  thus  fall  apart,  just  as  the  viscera, 
which  are  the  interiors  of  the  body,  would 
push  forth  and  fall  asunder  if  the  cover- 
ings which  are  about  the  body  did  not 
react  against  them;  so,  too,  unless  the 
membrane  investing  the  motor  libers  of  a 
muscle  reacted  against  the  force  of  these 
fibers  in  their  activities,  not  only  would 
action  cease,  but  all  the  inner  tissues 
would  be  let  loose.  It  is  the  same  with 
every  outmost  degree  of  the  degrees  of 
height;  consequently  with  the  natural 
mind  with  respect  to  higher  degrees;  for, 
as  was  said  above,  there  are  three  degrees 
of  the  human  mind,  the  natural,  the  spirit- 
ual, and  the  celestial,  and  the  natural 
mind  is  in  the  outmost  degree.  Another 
reason  why  the  natural  mind  reacts  against 


262  ANGELIC    WISDOM  [n.  260 

the  spiritual  mind  is,  that  the  natural 
mind  consists  not  only  of  substances  of 
the  spiritual  world  but  also  of  substances 
of  the  natural  world  (as  was  said  above, 
n.  257),  and  substances  of  the  natural 
world  of  their  very  nature  react  against 
the  substances  of  the  spiritual  world;  for 
substances  of  the  natural  world  are  in 
themselves  dead,  and  are  acted  upon  from 
without  by  substances  of  the  spiritual 
world ;  and  substances  which  are  dead,  and 
which  are  acted  upon  from  without,  by 
their  nature  resist,  and  thus  by  their  na- 
ture react.  From  all  this  it  can  be  seen 
that  the  natural  man  reacts  against  the 
spiritual  man,  and  that  there  is  combat.  It 
is  the  same  thing  whether  the  terms  "  natu- 
ral and  spiritual  man"  or  "natural  and 
spiritual  mind"  are  used. 

261.  From  this  it  is  obvious  that  when 
the  spiritual  mind  is  closed  the  natural 
mind  continually  acts  against  the  things 
of  the  spiritual  mind,  fearing  lest  any- 
thing should  flow  in  therefrom  to  disturb 
its  own  states.  Everything  that  flows  in 
through  the  spiritual  mind  is  from  heaven, 


N.  26l]     COXCERNING    DIVINE    LOVE  263 

for  the  spiritual  mind  in  its  form  is  a 
heaven;  while  everything  that  flows  into 
the  natural  mind  is  from  the  world,  for 
the  natural  mmd  in  its  form  is  a  world. 
From  which  it  follows  that  when  the 
spiritual  mind  is  closed,  the  natural  mind 
reacts  against  all  things  of  heaven,  giving 
them  no  admission  except  so  far  as  they 
are  serviceable  to  it  as  means  for  acquiring 
and  possessing  the  things  of  the  world. 
And  when  the  things  of  heaven  are  made 
to  serve  the  natural  mind  as  means  to  its 
own  ends,  then  those  means,  though  they 
seem  to  be  heavenly,  are  made  natural ;  for 
the  end  qualifies  them,  and  they  become 
like  the  knowledges  of  the  natural  man, 
in  which  interiorly  there  is  nothing  of  life. 
But  as  things  heavenly  cannot  be  so  joined 
to  things  natural  that  the  two  act  as  one, 
they  separate,  and,  with  men  merely  natu- 
ral, things  heavenly  arrange  themselves 
from  without,  in  a  circuit  about  the  natural 
things  which  are  within.  From  this  it  is 
that  a  merely  natural  man  can  speak  and 
preach  about  heavenly  things,  and  even 
simulate  them  in  his  actions,  though  in- 


264  ANGELIC    WISDOM  [x.  201 

wardly  he  thinks  against  them;  the  lat- 
ter he  does  when  alone,  the  former  when 
in  company.  But  of  these  things  more  in 
what  follows. 

262.  By  virtue  of  the  reaction  which  is 
in  him  from  birth  the  natural  mind,  or 
man,  when  he  loves  himself  and  the  world 
aboA'e  all  things,  acts  against  the  things 
that  are  of  the  spiritual  -mind  or  man. 
Then  also  he  has  a  sense  of  enjoyment  in 
evils  of  every  kind,  as  adultery,  fraud, 
revenge,  blasphemy,  and  other  like  things  ; 
he  then  also  acknowledges  nature  as  the 
creator  of  the  universe ;  and  confirms  all 
things  by  means  of  his  rational  faculty; 
and  after  confirmation  he  either  perverts 
or  suffocates  or  repels  the  goods  and  truths 
of  heaven  and  the  church,  and  at  length 
either  shuns  them  or  turns  his  back  upon 
them  or  hates  them.  This  he  does  in  his 
spirit,  and  in  the  body  just  so  far  as  he 
dares  to  speak  with  others  from  his  spirit 
without  fear  of  the  loss  of  reputation  as  a 
means  to  honor  and  gain.  When  man  is 
such,  he  gradually  shuts  up  the  spiritual 
mind  closer  and  closer     Confirmations  of 


N.  262]     CONCERNING    DIVINE    LOVE 


265 


evil  by  means  of  falsities  especially  close 
it  up;  therefore  evil  and  falsity  when  con- 
firmed cannot  be  uprooted  after  death; 
they  are  only  uprooted  by  means  of  re- 
pentance in  the  world. 

263.  But  when  the  spiritual  mind  is 
open  the  state  of  the  natural  mind  is 
wholly  different.  Then  the  natural  mind 
is  arranged  in  compliance  with  the  spirit- 
ual mind,  and  is  subordinated  to  it.  For 
the  spiritual  mind  acts  upon  the  natural 
mind  from  above  or  within,  and  removes 
the  things  therein  that  react,  and  adapts  to 
itself  those  that  act  in  harmony  with  itself, 
whereby  the  excessive  reaction  is  gradu- 
ally taken  away.  It  is  to  be  noted,  that 
in  things  greatest  and  least  of  the  uni- 
verse, both  living  and  dead,  there  is  action 
and  reaction,  from  which  comes  an  equi- 
librium of  all  things ;  this  is  destroyed 
when  action  overcomes  reaction,  or  the 
reverse.  It  is  the  same  with  the  natural 
and  with  the  spiritual  mind.  When  the 
natural  mind  acts  from  the  enjoyments  of 
its  love  and  the  pleasures  of  its  thought, 
which  are  in  themselves  evils  and  falsities, 


266  ANGELIC    WISDOM  [n.  203 

the  reaction  of  the  natural  mind  removes 
those  things  which  are  of  the  si)iritual 
mind  and  blocks  the  doors  lest  they  enter, 
and  it  makes  action  to  come  from  such 
things  as  agree  with  its  reaction.  The 
result  is  an  action  and  reaction  of  the 
natural  mind  opposite  to  the  action  and 
reaction  of  the  spiritual  mind,  whereby 
there  is  a  closing  of  the  spiritual  mind  like 
the  twisting  back  of  a  spiral.  But  when 
the  spiritual  mind  is  opened,  the  action 
and  reaction  of  the  natural  mind  are 
inverted ;  for  the  spiritual  mind  acts  from 
above  or  within,  and  at  the  same  time  it 
acts  from  below  or  from  without,  through 
those  things  in  the  natural  mind  which  are 
arranged  in  compliance  with  it;  and  it 
twists  back  the  spiral  in  which  the  action 
and  reaction  of  the  natural  mind  lie.  For 
the  natural  mind  is  by  birth  in  opposition 
to  the  things  belonging  to  the  spiritual 
mind;  an  opposition  derived,  as  is  well 
known,  from  parents  by  heredity.  Such  is 
the  change  of  state  which  is  called  refor- 
mation and  regeneration.  The  state  of  the 
natural  mind  before  reformation  may  be 


N.  263]     CONCERNING    DIVINE    LOVE  267 

compared  to  a  spiral  twisting  or  bending 
itself  downward:  but  after  reformation  it 
may  be  compared  to  a  spiral  twisting  or 
bending  itself  upwards;  therefore  man 
before  reformation  looks  downwards  to 
hell,  but  after  reformation  looks  upwards 
to  heaven. 


THE  ORIGIN  OF  EVIL  IS  FROM  THE  ABUSE 
OF  THE  CAPACITIES  PROPER  TO  MAN, 
THAT  ARE  CALLED  RATIONALITY  AND 
FREEDOM. 

264.  By  rationality  is  meant  the  capac- 
ity to  understand  what  is  true  and  thereby 
what  is  false,  also  to  understand  what  is 
good  and  thereby  what  is  evil;  and  by  free- 
dom is  meant  the  capacity  to  think,  will, 
and  do  these  things  freely.  From  what 
precedes  it  is  evident,  and  it  will  become 
more  evident  from  what  follows,  that  every 
man  from  creation,  consequently  from 
birth,  has  these  two  capacities,  and  that 
they  are  from  the  Lord ;  that  they  are  not 
taken  away  from  man;  that  from  them  is 


268  ANGELIC    WISDOM  [n.  204 

the  appearance  that  man  thmks,  speaks, 
wills,  and  acts  as  from  himself;  that  the 
Lord  dwells  in  these  capacities  in  every 
man,  that  man  by  virtue  of  that  conjunc- 
tion lives  to  eternity;  that  man  by  means 
of  these  capacities  can  be  reformed  and  re- 
generated, but  not  without  them;  finally, 
that  by  them  man  is  distinguished  from 
beasts. 

265.  That  the  origin  of  evil  is  from  the 
abuse  of  these  capacities  will  be  explained 
in  the  following  order  : — 

(1)  A  bad  man  equally  with  a  good  man 
enjoys  these  two  capacities. 

(2)  A  bad  man  abuses  these  capacities 
to  confirm  evils  and  falsities,  but  a  good 
man  uses  them  to  confirm  goods  and 
truths. 

(3)  Evils  and  falsities  confirmed  in  man 
are  permanent,  and  come  to  be  of  his  love, 
consequently  of  his  life. 

(4)  Such  things  as  have  come  to  be  of 
the  love  and  life  are  engendered  in  off- 
spring 

(5)  All  evils,  both  engendered  and  ac- 
quired, have  their  seat  in  the  natural  mind. 


N.  26G]   coxcekxixg  divixe  love         269 

266.  (1)  A  h((d  man  equally  with  a  good 
ma7i  enjoys  these  two  ra2)acities.  It  was 
shown  ill  the  preceding  chapter  that  the 
natural  mind,  as  regards  the  understand- 
ing, can  be  elevated  even  to  the  light  in 
which  angels  of  the  third  heaven  are,  and 
can  see  truths,  acknowledge  them,  and 
then  give  expression  to  them.  From  this 
it  is  plain  that  since  the  natural  mind  can 
be  elevated,  a  bad  man  equally  with  a  good 
man  enjoys  the  capacity  called  rationality ; 
and  because  the  natural  mind  can  be  ele- 
vated to  such  an  extent,  it  follows  that  a 
bad  man  can  also  think  and  speak  about 
heavenly  truths.  Moreover,  that  he  is  able 
to  will  and  to  do  them,  even  though  he  does 
not  will  and  do  them,  both  reason  and  ex- 
perience affirm.  Keason  affirms  it :  for  who 
cannot  \\t.11  and  do  what  he  thinks?  His 
not  willing  and  doing  it  is  because  he  does 
not  love  to  will  and  do  it.  This  ability  to 
will  and  to  do  is  the  freedom  which  every 
man  has  from  the  Lord;  but  his  not  will- 
ing and  doing  good  when  he  can,  is  from  a 
love  of  evil,  which  opposes;  but  this  love 
he  is  able  to  resist,  and  many  do  resist  it. 


270  ANGELIC    WISDOM  [n.  266 

Experience  in  the  spiritual  world  has  often 
corroborated  this.  I  have  listened  to  evil 
spirits  who  inwardly  were  devils,  and  who 
in  the  world  had  rejected  the  truths  of 
heaven  and  the  church.  When  the  affection 
for  knowing,  in  which  every  man  is  from 
childhood,  was  excited  in  them  by  the 
glory  that,  like  the  brightness  of  fire,  sur- 
rounds each  love,  they  perceived  the  ar- 
cana of  angelic  wisdom  just  as  clearly  as 
good  spirits  do  who  inwardly  were  angels. 
Those  diabolical  spirits  even  declared  that 
they  were  able  to  will  and  act  according  to 
those  arcana,  but  did  not  wish  to.  When 
told  that  they  might  will  them,  if  only  they 
would  flee  from  evils  as  sins,  they  said  that 
they  could  even  do  that,  but  did  not  wish 
to.  From  this  it  was  evident  that  the 
wicked  equally  with  the  good  have  the  ca- 
pacity called  freedom.  Let  any  one  look 
within  himself,  and  he  will  observe  that  it 
is  so.  Man  has  the  power  to  will,  because 
the  Lord,  from  whom  that  capacity  comes, 
continually  gives  the  power;  for,  as  was 
said  above,  the  Lord  dwells  in  every  man 
in  both  of  these  capacities,  and  therefore 


K.  266]     CONCERXIXG    DIVINE    LOVE  271 

in  the  capacity,  that  is,  in  the  power,  of  be- 
ing able  to  will.  As  to  the  capacity  to  un- 
derstand, called  rationality,  this  man  does 
not  have  until  his  natural  mind  reaches 
maturity;  until  then  it  is  like  seed  in  un- 
ripe fruit,  which  cannot  be  opened  in  the 
soil  and  grow  up  into  a  shrub.  Neither 
does  this  capacity  exist  in  those  mentioned 
above  (n.  259). 

267.  (2)  A  had  man  abuses  these  cajjac- 
ities  to  confirm  evils  and  falsities^  but  a 
good  man  uses  thevi  to  confirm  goods  and 
truths.  From  the  intellectual  capacity 
called  rationality,  and  from  the  voluntary 
capacity  called  freedom,  man  derives  the 
ability  to  confirm  whatever  he  wishes ;  for 
the  natural  man  is  able  to  raise  his  under- 
standing into  higher  light  to  any  extent  he 
desires ;  but  one  who  is  in  evils  and  in  fal- 
sities therefrom,  raises  it  no  higher  than 
into  the  upper  regions  of  his  natural  mind, 
and  rarely  as  far  as  the  border  of  the  spir- 
itual mind ;  for  the  reason  that  he  is  in  the 
delights  of  the  love  of  his  natural  mind, 
and  when  he  raises  the  understanding 
above  that  mind,  the  delight  of  his  love 


272  ANGELIC    WISDOM  [x.   267 

perishes;  and  if  it  is  raised  still  higher, 
and  sees  truths  which  are  opposed  to  the 
delights  of  his  life  or  to  the  principles  of 
his  self -intelligence,  he  either  falsifies  those 
truths  or  passes  them  by  and  contemptu- 
ously leaves  them  behind,  or  retains  them 
in  the  memor}^  as  means  to  serve  his  life's 
love,  or  the  pride  of  his  self-intelligence. 
That  the  natural  man  is  able  to  confirm 
whatever  he  Avishes  is  j)lainly  evident  from 
the  multitude  of  heresies  in  the  Christian 
world,  each  of  which  is  confirmed  by  its 
adherents.  Who  does  not  know  that  evils 
and  falsities  of  every  kind  can  be  con- 
firmed? It  is  possible  to  confirm,  and  by 
the  wicked  it  is  confirmed  within  them- 
selves, that  there  is  no  God,  and  that  na- 
ture is  everythmg  and  created  herself;  that 
religion  is  only  a  means  for  keeping  simple 
minds  in  bondage;  that  human  prudence 
does  everything,  and  Divine  providence 
nothing  except  sustaining  the  universe  in 
the  order  in  which  it  was  created ;  also  that 
murders,  adulteries,  thefts,  frauds,  and  re- 
venge are  allowable,  as  held  by  Machiavelli 
and  his  followers     These  and  many  like 


N.  267]     C'OXCERXING    DIVINE    LOVE  273 

things  the  natural  man  is  able  to  confirm, 
and  even  to  fill  volumes  with  the  confirma- 
tions; and  when  such  falsities  are  con- 
firmed they  appear  in  their  delusive  light, 
but  truths  in  such  obscurity  as  to  be  seen 
onl}'  as  phantoms  of  the  night.  In  a  word, 
take  what  is  most  false  and  present  it  as 
a  proposition,  and  ask  an  ingenious  per- 
son to  prove  it,  and  he  will  do  so  to  the 
complete  extinction  of  the  light  of  truth; 
but  set  aside  his  confirmations,  return  and 
view  the  proposition  itself  from  j'our  own 
rationality,  and  you  will  see  its  falsity  in 
all  its  deformity.  From  all  this  it  can  be 
seen  that  man  is  able  to  abuse  these  tw^o 
ca]Dacities,  which  he  has  from  the  Lord,  to 
confirm  evils  and  falsities  of  every  kind. 
This  no  beast  can  do,  because  no  beast 
enjoys  these  capacities.  Consequently,  a 
beast  is  born  into  all  the  order  of  its  life, 
and  into  all  the  knowledge  of  its  natural 
love,  but  man  is  not. 

268.  (3)  Evils  and  falsities  confirmed 
in  raan  are  permanent,  and  come  to  be  of 
his  love  and  life.  Confirming  evil  and  fal- 
sity is  nothing  else  than  putting  away  good 

18 


274  ANGELIC    WISDOM  [x.  2t58 

and  truth,  and  if  persisted  in,  it  is  their 
rejection;  for  evil  removes  and  rejects 
good,  and  falsity  truth.  For  this  reason 
confirming  evil  and  falsity  is  a  closing  up 
of  heaven, — for  every  good  and  trutli 
flows  in  from  the  Lord  through  heaven, — 
and  when  heaven  is  closed,  man  is  in  hell, 
and  in  a  society  there  in  which  a  like  evil 
prevails  and  a  like  falsity ;  from  which  hell 
he  cannot  afterwards  be  delivered.  It  has 
been  granted  me  to  speak  with  some  who 
ages  ago  confirmed  themselves  in  the  falsi- 
ties of  their  religion,  and  I  saw  that  they 
remained  in  the  same  falsities,  in  the  same 
way  as  they  were  in  them  in  the  world. 
The  reason  is,  that  all  things  in  which  a 
man  confirms  himself  come  to  be  of  his 
love  and  life.  They  come  to  be  of  his  love 
because  they  come  to  be  of  his  will  and 
understanding;  and  will  and  understand- 
ing constitute  the  life  of  every  one;  and 
when  they  come  to  be  of  man's  life,  they 
come  to  be  not  only  of  his  whole  mind  but 
also  of  his  whole  body.  From  this  it  is 
evident  that  a  man  who  has  confirmed 
himself  in  evils  and  falsities  is  such  from 


N.   268]     CONCERNING    DIVINE    LOVE  275 

heai:l  to  foot,  and  when  he  is  wholly  such, 
by  no  turning  or  twisting  back  can  he  be 
reduced  to  an  opposite  state,  and  thus 
withdrawn  from  hell.  From  all  this,  and 
from  what  precedes  in  this  chapter,  it  can 
be  seen  what  the  origin  of  evil  is. 

269.  (4)  Such  things  as  have  come  to  he 
of  the  love,  and  consequently  of  the  life, 
are  engendered  in  offspring.  It  is  known 
that  man  is  born  into  evil,  and  that  he 
derives  it  by  inheritance  from  parents; 
though  by  some  it  is  believed  that  he 
inherits  it  not  from  his  parents,  but 
through  parents  from  Adam;  this,  how- 
ever, is  an  error.  He  derives  it  from  the 
father,  from  whom  he  has  a  soul  that  is 
clothed  with  a  body  in  the  mother.  For 
the  seed,  which  is  from  the  father,  is  the 
first  receptacle  of  life,  but  such  a  recepta- 
cle as  it  was  with  the  father;  for  the  seed 
is  in  the  form  of  his  love,  and  each  one's 
love  is,  in  things  greatest  and  least,  similar 
to  itself ;  and  there  is  in  the  seed  a  conatus 
to  the  human  form,  and  by  successive  steps 
it  goes  forth  into  that  form.  From  this 
it  follows  that  evils  called  hereditary  are 


276  AN<iELIC    WISDOM  [n.  269 

from  fathers,  thus  from  grandfathers  and 
great-grandfathers,  successively  transmit- 
ted to  oif  spring.  This  may  be  learned  also 
from  observation,  for  as  regards  affections, 
there  is  a  resemblance  of  races  to  their 
first  progenitor,  and  a  stronger  resemblance 
in  families,  and  a  still  stronger  resemb- 
lance in  households;  and  this  resemblance 
is  such  that  generations  are  distinguish- 
able not  only  by  the  disposition,  but  even 
by  the  face.  But  of  this  ingeneration  of 
the  love  of  evil  by  parents  ifi  offspring 
more  will  be  said  in  what  follows,  where 
the  correspondence  of  the  mind,  that  is,  of 
the  will  and  understanding,  with  the  body 
and  its  members  and  organs  will  be  fully 
treated  of.  Here  these  few  things  only 
are  brought  forward,  that  it  may  be  known 
that  evils  are  derived  from  parents  suc- 
cessively, and  that  they  increase  through 
the  accumulations  of  one  parent  after 
another,  until  man  by  birth  is  nothing  but 
evil;  also  that  the  malignity  of  evil  in- 
creases according  to  the  degree  in  which 
the  spiritual  mind  is  closed  up,  for  in  this 
manner  the   natural  mind  also  is   closed 


N.  269]    CONGEKNING    DIVINE    LOVE  277 

above;  finally,  that  there  is  no  recovery 
from  this  in  posterity  except  through  their 
fleeing  from  evils  as  sins  by  the  help  of 
the  Lord.  In  this  and  in  no  other  way  is 
the  spiritual  mind  opened,  and  by  means  of 
such  opening  the  natural  mind  is  brought 
back  into  correspondent  form. 

270.  (5)  All  evils  and  their  falsities, 
both  engendered  and  acquired,  hare  their 
seat  in  the  natural  mind.  Evils  and  their 
falsities  have  their  seat  in  the  natural 
mind,  because  that  mind  is,  in  form  or 
image,  a  world;  while  the  spiritual  mind 
in  its  form  or  image  is  a  heaven,  and  in 
heaven  evil  cannot  be  entertained.  The 
spiritual  mind,  therefore,  is  not  opened 
from  birth,  but  is  only  in  the  capability  of 
being  opened.  Moreover,  the  natural  mind 
derives  its  form  in  part  from  substances  of 
the  natural  world ;  but  the  spiritual*  mind 
from  substances  of  the  spiritual  world 
only;  and  this  mind  is  preserved  in  its 
integrity  by  the  Lord,  in  order  that  man 
may  be  capable  of  becoming  a  man;  for 
man  is  born  an  animal,  but  he  becomes  a 
man.     The    natural    mind,    with    all    its 


278  ANGKLIC;    WISDOM  [n.  270 

belongings,  is  coiled  into  gyres  from  right 
to  left,  but  the  spiritual  mind  into  gyres 
from  left  to  right;  the  two  thus  curving 
in  directions  contrary  to  each  other — a 
proof  that  evil  has  its  seat  in  the  natural 
mind,  and  that  of  itself  it  acts  against  the 
spiritual  mind.  Moreover,  the  gyration 
from  right  to  left  is  turned  downward, 
thus  towards  hell,  but  the  gyration  from 
left  to  right  tends  upward,  thus  toward 
heaven.  This  was  made  evident  to  me  by 
the  fact  that  an  evil  spirit  can  gyrate  his 
body  only  from  right  to  left,  not  from  left 
to  right;  while  a  good  spirit  can  g}^rate 
his  body  from  right  to  left  only  with  diffi- 
culty, but  with  ease  from  left  to  right. 
Gyration  follows  the  flow  of  the  interiors, 
which  belong  to  the  mind. 


N.   27 1]     CONCEKNING    OIVINK    LO\E  279 


EVILS  AND  FALSITIES  AKE  IN  COMPLETE 
OPPOSITION  TO  GOODS  AND  TKUTHS,  BE- 
CAUSE EVILS  AND  FALSITIES  ARE  DIA- 
BOLICAL AND  INFERNAL,  WHILE  GOODS 
AND  TRUTHS  ARE  DIVINE  AND  HEAV- 
ENLY. 

271.  That  evil  and  good  are  opposites, 
also  the  falsity  of  evil  and  the  truth  of 
good,  every  one  acknowledges  when  he 
hears  it.  Still  those  who  are  in  evil  do  not 
feel,  and  therefore  do  not  perceive,  other- 
wise than  that  evil  is  good ;  for  evil  gives 
enjoyment  to  their  senses,  especially  sight 
and  hearing,  and  from  that  gives  enjoy 
ment  also  to  their  thoughts,  and  thus 
their  perceptions.  While,  therefore,  the 
evil  acknowledge  that  evil  and  good  are 
opposites,  still,  when  they  are  in  evil,  they 
declare  from  their  enjoyment  of  it  that 
evil  is  good,  and  good  evil.  For  example  : 
— One  who  abuses  his  freedom  to  think  and 
to  do  what  is  evil  calls  that  freedom, 
while  its  opposite,  namely,  to  think  the 
good  which  in  itself  is  good,  he  calls  bond- 


280  ANGELIC    WISDOM  [n.   271 

age ;  when,  in  fact,  the  latter  is  to  be  truly 
free,  and  the  former  to  be  in  bondage.  He 
who  loves  adulteries  calls  it  freedom  to 
commit  adultery,  but  not  to  be  allowed  to 
commit  adultery  he  calls  bondage;  for  in 
lasciviousness  he  has  a  sense  of  enjoyment, 
but  of  the  contrary  in  chastity.  He  who 
is  in  the  love  of  ruling  from  love  of  self 
feels  in  that  love  an  enjoyment  of  life  sur- 
passing other  enjoyments  of  every  kind ; 
consequently,  everything  belonging  to  that 
love  he  calls  good,  and  everything  contrary 
to  it  he  declares  to  be  evil;  when  yet  the 
reverse  is  true.  It  is  the  same  with  every 
other  evil.  While  every  one,  therefore, 
acknowledges  that  evil  and  good  are  oppo- 
sites,  those  who  are  in  evils  cherish  a 
reverse  conception  of  such  opposition,  and 
only  those  who  are  in  good  have  a  right 
conception  of  it.  No  one  so  long  as  he  is 
in  evil  can  see  good,  but  he  who  is  in  good 
can  see  evil.  Evil  is  below  as  in  a  cave, 
good  is  above  as  on  a  mountain. 

272.  Xow  as  many  do  not  know  what 
the  nature  of  evil  is,  and  that  it  is  entirely 
opposite  to  good,  and  as  this  knowledge  is 


N.  272]     CONCERXIXG    DIVINE    LOVE  281 

important,  the  subject  shall  be  considered 
in  the  following  order  : — 

(1)  The  natural  mind  that  is  in  evils 
and  in  falsities  therefrom  is  a  form  and 
image  of  hell. 

(2)  The  natural  mind  that  is  a  form 
and  image  of  hell  descends  through  three 
degrees. 

(3)  The  three  degrees  of  the  natural 
mind  that  is  a  form  and  image  of  hell,  are 
opposite  to  the  three  degrees  of  the  spirit- 
ual mind  which  is  a  form  and  image  of 
heaven. 

(4)  The  natural  mind  that  is  a  hell  is 
in  every  respect  opposed  to  the  spiritual 
mind  that  is  a  heaven. 

273.  (1)  The  natural  inind  that  is  in 
ecils  and  in  falsities  therefrom  is  a  form 
and  image  of  hell.  The  nature  of  the  natu- 
ral mind  in  man  in  its  substantial  form 
cannot  here  be  described,  that  is,  its  nature 
in  its  own  form  woven  out  of  the  substances 
of  both  worlds,  in  the  brains  where  that 
mind  in  its  first  principles,  has  its  seat. 
The  universal  idea  of  that  form  will  be 
given  in  what  follows,  where  the  corre- 


^82  .AJ^GELIC    WISDOM  [x.   278 

spondence  of  the  mind  and  body  is  to  be 
treated  of.  Here  somewhat  only  shall 
be  said  of  its  form  as  regards  the  states 
and  their  changes,  whereby  perceptions, 
thoughts,  intentions,  volitions,  and  their 
belongings  are  manifested ;  for,  as  regards 
these  states  and  changes,  the  natural  mind 
that  is  in  evils  and  their  falsities  is  a  form 
and  image  of  hell.  Such  a  form  supposes 
a  substantial  form  as  a  subject ;  for  with- 
out a  substantial  form  as  a  subject,  changes 
of  state  are  impossible,  just  as  sight  is  im- 
possible without  an  eye,  or  hearing  without 
an  ear.  In  regard,  then,  to  the  form  or 
image  wherein  the  natural  mind  images 
hell,  that  form  or  image  is  such  that  the 
reigning  love  with  its  lusts,  which  is  the 
universal  state  of  that  mind,  is  like  what 
the  devil  is  in  hell;  and  the  thoughts  of 
the  false  arising  out  of  that  reigning  love 
are,  as  it  were,  the  devil's  crew.  By  "  the 
devil"  and  by  "  his  crew"  nothing  else  is 
meant  in  the  Word.  Moreover,  the  case  is 
similar,  since  in  hell  there  is  a  love  of 
ruling  from  love  of  self,  a  reigning  love, 
called  there  tiie  "  devil ;"  and  the  affections 


N.  273]     COXCERNIXG    DIVINE    LOVE  283 

of  the  false,  with  the  thoughts  arising  out 
of  that  love,  are  called  "  his  crew."  It  is 
the  same  in  every  society  of  hell,  with  dif- 
ferences resembling  the  differences  of  spe- 
cies in  a  genus.  And  the  natural  mind 
that  is  in  evils  and  in  falsities  therefrom 
is  in  a  similar  form  ;  consequently,  a  natu- 
ral man  who  is  of  this  character  comes, 
after  death,  into  a  society  of  hell  similar 
to  himself,  and  then,  in  each  and  every 
particular,  he  acts  in  unison  with  it ;  for 
he  thus  enters  into  his  own  form,  that  is, 
into  the  states  of  his  own  mind.  There  is 
also  another  love,  called  "satan,"  subordi- 
nate to  the  former  love  that  is  called  the 
devil ;  it  is  the  love  of  possessing  the  goods 
of  others  by  every  evil  device.  Cunning 
villainies  and  subtleties  are  its  crew.  Those 
who  are  in  this  hell  are  generally  called 
satans ;  those  in  the  former,  devils  :  and 
such  of  them  as  do  not  act  in  a  clandestine 
way  there  do  not  disown  their  name.  From 
this  it  is  that  the  hells,  as  a  whole,  are 
called  the  Devil  and  Satan.  The  two  hells 
are  generically  divided  in  accordance  with 
these  two  loves,  because  all  the  heavens 


'2*84  AX<vELi('    wisiKJivi  [n.  273 

are  divided  into  two  kingdoms,  the  celes- 
tial and  the  spiritual,  in  accordance  with 
two  loves ;  and  the  devil-hell  corresponds, 
by  opposites,  to  the  celestial  kingdom,  and 
the  satan-hell  corresponds,  by  opposites, 
to  the  spiritual  kingdom.  That  the  heav- 
ens are  divided  into  two  kingdoms,  the 
celestial  and  the  spiritual,  may  be  seen  in 
the  work  on  Heaven  and  Hell  (n.  20-28). 
The  reason  why  a  natural  mind  of  such  a 
character  is  in  form  a  hell,  is  that  every 
spiritual  form  is  like  itself  both  in  what 
is  greatest  and  in  what  is  least ;  therefore 
every  angel  is,  in  lesser  form,  a  heaven,  as 
is  also  shown  in  the  work  on  Heaven  and 
Hell  (n.  51-58) ;  from  which  it  follows 
that  every  man  or  spirit  who  is  a  devil  or 
a  satan  is,  in  lesser  form,  a  hell. 

274.  (2)  The  natural  mind  that  is  a 
form  or  image  of  hell  descends  thi'ough 
three  degrees.  It  may  be  seen  above  (n. 
222-229)  that  both  in  the  greatest  and  in 
the  least  of  all  things  there  are  degrees  of 
two  kinds,  namely,  degrees  of  height  and 
degrees  of  breadth.  This  is  also  true  of 
the  natural  mind  in  its  greatest  and  its 


N.   274]     CONCERNING    DIVINE    LOVE  285 

least  parts.  Degrees  of  height  are  what  are 
now  referred  to.  The  natural  mind,  by  its 
two  capacities  called  rationality  and  free- 
dom, is  in  such  a  state  as  to  be  capable  of 
ascending  through  three  degrees,  or  of  de- 
scending through  three  degrees ;  it  ascends 
by  goods  and  truths,  and  descends  by  evils 
and  falsities.  AMien  it  ascends,  the  lower 
degrees  which  tend  to  hell  are  shut,  and 
when  it  descends,  the  higher  degrees  which 
tend  to  heaven  are  shut;  for  the  reason 
that  they  are  in  reaction.  These  three  de- 
grees, higher  and  lower,  are  neither  open 
nor  shut  in  man  in  earliest  infancy,  for  he 
is  then  ignorant  both  of  good  and  truth 
and  of  evil  and  falsity;  but  as  he  lets  him- 
self into  one  or  the  other,  the  degrees  are 
opened  and  shut  on  the  one  side  or  the 
other.  When  they  are  opened  towards 
hell,  the  reigning  love,  which  is  of  the 
will,  obtains  the  highest  or  inmost  place; 
the  thought  of  the  false,  which  is  of  the 
understanding  from  that  love,  obtains  the 
second  or  middle  place;  and  the  result  of 
the  love  through  the  -thought,  or  of  the 
will  through   the   understanding,  obtains 


286  ANGELIC    WISDOM  [n.  274 

the  lowest  place.  The  same  is  true  here  as 
of  degrees  of  height  treated  of  above ;  they 
stand  in  order  as  end,  cause,  and  effect,  or 
as  first  end,  middle  end,  and  last  end.  The 
descent  of  these  degrees  is  towards  the 
body,  consequently  in  the  descent  they  wax 
grosser,  and  become  material  and  corporeal. 
If  truths  from  the  Word  are  received  in 
the  second  degree  to  form  it,  these  truths 
are  falsified  by  the  first  degree,  which  is 
the  love  of  evil,  and  become  servants  and 
slaves.  From  this  it  can  be  seen  what  the 
truths  of  the  church  from  the  Word  become 
with  those  who  are  in  the  love  of  evil,  or 
whose  natural  mind  is  in  form  a  hell, 
namely,  that  they  are  profaned  because 
they  serve  the  devil  as  means ;  for  the  love 
of  evil  reigning  in  the  natural  mind  that 
is  a  hell,  is  the  devil,  as  was  said  above. 

275.  (3)  The  three  degrees  of  the  natu- 
ral mind  that  is  a  form  and  image  of  hell, 
are  opposite  to  the  three  degrees  of  the  spir- 
itual mind  which  is  a  form  and  image  of 
heaven.  It  has  been  shown  above  that 
there  are  three  degrees  of  the  mind,  called 
natural,  spiritual,  and  celestial,  and  that  the 


N.  275]     CONCERNING    DIVINE    LOVE  287 

Imman  mind,  made  up  of  these  degrees, 
looks  towards  heaven,  and  turns  itself 
about  in  that  direction.  From  this  it  can 
be  seen  that  the  natural  mind,  looking  down- 
wards and  turning  itself  about  towards 
hell,  is  made  up  in  like  manner  of  three 
degrees,  and  that  each  degree  of  it  is  oppo- 
site to  a  degree  of  that  mind  which  is  a 
heaven.  That  this  is  so  has  been  made 
very  clear  to  me  by  things  seen  in  the 
spiritual  world ;  namely,  that  there  are 
three  heavens,  and  these  distinct  according 
to  three  degrees  of  height;  that  there  are 
three  hells,  and  these  also  distinct  accord- 
ing to  three  degrees  of  height  or  depth; 
that  the  hells  are  opposed  to  the  heavens 
in  each  and  every  particular;  also  that 
the  lowest  hell  is  opposite  to  the  highest 
heaven,  and  the  middle  hell  to  the  middle 
heaven,  and  the  uppermost  hell  to  the  lowest 
heaven.  It  is  the  same  with  the  natural 
mind  that  is  in  the  form  of  hell ;  for  spir- 
itual forms  are  like  themselves  in  things 
greatest  and  least.  The  heavens  and  hells 
are  thus  opposite,  because  their  loves  are 
opposed.    In  the  heavens,  love  to  the  Lord, 


288  ANGELIC    W18DUM  [n.   275 

aud  consequent  love  to  the  neighbor,  con- 
stitute the  inmost  degree;  in  the  hells, 
love  of  self  and  love  of  the  world  con- 
stitute the  inmost  degree.  In  the  heavens, 
wisdom  and  intelligence,  springing  from 
their  loves,  constitute  the  middle  degree; 
in  the  hells  folly  and  insanity,  springnig 
from  their  loves  and  appearing  like  wis- 
dom and  intelligence,  constitute  the  middle 
degree.  In  the  heavens,  the  results  from 
the  two  other  degrees,  either  laid  up  in 
the  memory  as  knowledges,  or  determined 
into  actions  in  the  body,  constitute  the  low- 
est degree;  in  the  hells,  the  results  from 
the  two  other  degrees,  Avhich  have  become 
either  knowledges  or  acts,  constitute  the 
outermost  degree.  How  the  goods  and 
truths  of  heaven  are  turned,  in  the  hells, 
into  evils  and  falsities,  thus  into  what  is 
opposite,  may  be  seen  from  this  experi- 
ence :  I  heard  that  a  certain  Divine  truth 
flowed  down  out  of  heaven  into  hell,  and 
that  in  its  descent  by  degrees  it  was  con- 
verted on  the  way  into  what  is  false,  un- 
til at  the  lowest  hell,  it  became  the  exact 
opposite    of    that    truth;    from    which    it 


X.   275]     CONCERNING    DIVINE    LOVE  289 

was  manifest  that  the  hells  according  to 
degrees  are  in  opposition  to  the  heavens 
in  regard  to  all  goods  and  truths,  these 
becoming  evils  and  falsities  by  influx  into 
forms  turned  the  reverse  way;  for  all  in- 
flowing, it  is  well  known,  is  perceived  and 
felt  according  to  recipient  forms  and  their 
states.  This  conversion  into  the  opposite 
was  made  further  evident  to  me  from  this 
experience:  it  was  granted  me  to  see  the 
hells  as  they  are  placed  relatively  to  the 
heavens;  and  those  who  were  there  ap- 
peared inverted,  the  head  downward  and 
the  feet  upward ;  but  it  was  said  that  they 
nevertheless  appear  to  themselves  to  be 
upright  on  their  feet;  comparatively  like 
the  antipodes.  By  these  evidences  from 
experience,  it  can  be  seen  that  the  three 
degrees  of  the  natural  mind,  which  is  a 
hell  in  form  and  image,  are  opposite  to  the 
three  degrees  of  the  spiritual  mind  which 
is  a  heaven  in  form  and  image. 

276.  (4)  The  natural  mind  that  is  a 
hell  is  in  complete  opposition  to  the  spir- 
itual mind  which  is  a  heaven.  When  the 
loves  are  opposite  all  things  of  perception 

19 


290  AXGELIC    WISDOM  [n.  276 

become  opposites;  for  out  of  love,  which 
makes  the  very  life  of  man,  everything  else 
flows  like  streams  from  their  source ;  the 
things  not  from  that  source  separating  in 
the  natural  mind  from  those  which  are. 
AVhatever  springs  from  man's  reigning 
love  is  in  the  middle,  and  other  things 
are  at  the  sides.  If  these  latter  are  truths 
of  the  church  from  the  AVord,  they  are 
transferred  from  the  middle  further  away 
to  the  sides,  and  are  finally  exterminated ; 
and  then  the  man,  that  is,  the  natural 
mind,  perceives  evil  as  good,  and  sees  fal- 
sity as  truth ;  and  conversely.  This  is  why 
he  believes  perfidy  to  be  wisdom,  insanity 
to  be  intelligence,  cunning  to  be  prudence, 
and  evil  devices  to  be  ingenuity;  more- 
over, he  makes  nothing  of  Divine  and 
heavenly  things  pertaining  to  the  church 
and  worship,  while  he  regards  bodily  and 
worldly  things  as  of  the  greatest  worth. 
He  thus  inverts  the  state  of  his  life,  mak- 
ing what  is  of  the  head  to  be  of  the  sole 
of  the  foot,  and  trampling  upon  it;  and 
making  what  is  of  the  sole  of  the  foot  to 
be  of  the  head.    Thus  from  being  alive  he 


N.  276]     CONCERNING    DIVINE    LOVE  291 

becomes  dead.  One  is  said  to  be  alive 
whose  mind  is  a  heaven,  and  one  is  said 
to  be  dead  whose  mind  is  a  hell. 


ALL  THINGS  OF  THE  THREE  DEGREES  OF 
THE  NATURAL  MIND  ARE  INCLUDED  IN 
THE  DEEDS  THAT  ARE  DONE  BY  THE 
ACTS  OF  THE  BODY. 

277.  By  the  knowledge  of  degrees, 
wdiich  is  set  forth  in  this  Part,  the  fol- 
lowing arcanum  is  disclosed:  all  things  of 
the  mind,  that  is,  of  the  will  and  under- 
standing of  man,  are  in  his  acts  or  deeds, 
included  therein,  very  much  as  things  visi- 
ble and  invisible  are  in  a  seed  or  fruit  or 
egg.  Acts  or  deeds  by  themselves  apj)ear 
outwardly  as  these  do,  but  in  their  inter- 
nals there  are  things  innumerable,  such  as 
the  concurring  forces  of  the  motor  fibers 
of  the  whole  body  and  all  things  of  the 
mind  that  excite  and  determine  these 
forces,  all  of  which,  as  shown  above,  are  of 
three  degrees.    And  since  all  things  of  the 


292  ANGKLIC    WISDOM  [x.  277 

mind  are  in  these,  so  also  are  things  of 
the  will,  that  is,  all  the  affections  of  man's 
love,  which  make  the  first  degree ;  all 
things  of  the  understanding,  that  is,  all 
thoughts  from  his  perception,  which  makes 
the  second  degree  ;  and  all  things  of  the 
memory,  that  is,  all  ideas  of  the  thought 
nearest  to  speech,  taken  from  the  mem- 
ory, which  compose  the  third  degree.  Out 
of  these  things  determined  into  act,  deeds 
come  forth,  in  Avhich,  seen  in  external 
form,  prior  things  are  not  visible  although 
they  are  actually  therein.  That  the  out- 
most is  the  complex,  containant,  and  base 
of  things  prior  may  be  seen  above  (n. 
209-216) ;  and  that  degrees  of  height  are 
in  fulness  in  their  outmost  (n.  217-221). 

278.  The  acts  of  the  body  when  viewed 
by  the  eye,  appear  thus  simple  and  uni- 
form, as  seeds,  fruits,  and  eggs  do,  in  ex- 
ternal form,  or  as  nuts  and  abnonds  in 
their  shells,  yet  they  contain  in  themselves 
all  the  prior  things  from  which  they  exist, 
because  every  outmost  is  sheathed  about 
and  is  thereby  rendered  distinct  from 
things  prior.     So  is  each  degree  enveloped 


N.   278]     C<)]S(  ERMN'G    DIVINE    LOVE  293 

by  a  covering,  and  thereby  separated  from 
other  degrees ;  consequently  things  of  the 
first  degree  are  not  perceived  by  the  sec- 
ond, nor  those  of  the  second  by  the  third. 
For  example :  The  love  of  the  will,  which 
is  the  first  degree  of  the  mind,  is  not  per- 
ceived in  the  wisdom  of  the  understand- 
ing, which  is  the  second  degree  of  the 
mind,  except  by  a  certain  enjoyment  in 
thinking  of  the  matter.  Again,  the  first 
degree,  which  is,  as  just  said,  the  love  of 
the  will,  is  not  perceived  in  the  knowledge 
of  the  memory,  which  is  the  third  degree, 
except  by  a  certain  pleasure  in  knowing 
and  speaking.  From  all  this  it  follows 
that  every  deed,  or  bodily  act,  includes  all 
these  things,  although  externally  it  appears 
simple,  and  as  if  it  were  a  single  thing. 

279.  This  is  corroborated  by  the  follow- 
ing :  The  angels  who  are  with  man  per^ 
ceive  separately  the  things  that  are  fi*om 
the  mind  in  the  act,  the  spiritual  angels 
perceiving  those  things  therein  that  are 
from  the  understanding,  and  the  celestial 
angels  those  things  therein  that  are  from 
the  will.     This  appears  incredible,  but  it 


294  ANGELIC    WISDOM  [n.   279 

is  true.  It  should  be  known,  however,  that 
the  things  of  the  raind  pertaining  to  any 
subject  that  is  under  consideration,  or  be- 
fore the  mind,  are  in  the  middle,  and  the 
rest  are  round  about  these  according  to 
their  affinities  therewith.  The  angels  de- 
clare that  a  man's  character  is  perceived 
from  a  single  deed,  but  in  a  likeness  of  his 
love,  which  varies  according  to  its  determi- 
nations into  affections,  and  into  thoughts 
therefrom.  In  a  word,  before  the  angels 
every  act  or  deed  of  a  spiritual  man  is 
like  a  palatable  fruit,  useful  and  beautiful, 
which  when  opened  and  eaten  yields  flavor, 
use,  and  delight.  That  the  angels  have 
3uch  a  perception  of  the  acts  and  deeds  of 
men  may  also  be  seen  above  (n.  220). 

280.  It  is  the  same  with  man's  speech. 
The  angels  recognize  a  man's  love  from 
his  tone  in  speaking,  his  wisdom  from  his 
articulation,  and  his  knowledge  from  the 
meaning  of  the  words.  They  declare,  more- 
over, that  these  three  are  in  every  word, 
because  the  word  is  a  kind  of  resultant, 
involving  tone,  articulation,  and  meaning. 
It   was   told  me   by  angels    of  the  third 


N.  28(>]     CONCERNING    DIVINE    LOVE  295 

heaven  that  from  each  successive  word 
that  a  man  speaks  in  discourse,  they  per- 
ceive the  general  state  of  his  disposition, 
ai:^d  also  some  particular  states.  That  in 
each  single  word  of  the  Word  there  is 
something  spiritual  from  the  Divine  Avis- 
dom,  and  something  celestial  from  the  Di- 
vine love ;  and  that  these  are  perceived  by 
angels  when  the  Word  is  devoutly  read 
by  man,  has  been  abundantly  shown  in 
The  Doctrine  of  the  New  Jerusalem  con- 
cerning the  Sacred  Scripture. 

281.  The  conclusion  is,  that  in  the  deeds 
of  a  man  whose  natural  mind  descends 
through  three  degrees  into  hell  there  are 
all  his  evils  and  his  falsities  of  evil;  and 
that  in  the  deeds  of  a  man  whose  natural 
mind  ascends  into  heaven  there  are  all 
his  goods  and  truths ;  and  that  both  are 
perceived  by  the  angels  from  the  mere 
speech  and  act  of  man.  From  this  it  is 
said  in  the  Word  that  a  man  "  shall  be 
judged  according  to  his  deeds,"  and  that 
he  shall  render  an  account  of  his  words. 


296  ANGELIC    WISDOM  [x.  282 

PART    FOURTH. 

THE  LORD  FROM  ETERNITY,  WHO  IS 
JEHOVAH,  CREATED  THE  UNIVERSE 
AND  ALL  THINGS  THEREOF  FROM  HIM- 
SELF, AND  NOT  FROM  NOTHING. 

282.  It  is  known  throughout  the  world, 
and  acknowledged  by  every  wise  man  from 
interior  perception,  that  God,  who  is  the 
Creator  of  the  universe,  is  One;  and  it  is 
known  from  the  Word  that  God  the  Cre- 
ator of  the  universe  is  called  "Jehovah," 
which  is  from  the  verb  to  be,  because  He 
alone  is.  That  the  Lord  from  eternity  is 
that  Jehovah  is  shown  by  many  statements 
from  the  Word  in  The  Doctrine  of  the  New 
Jerusalem  concerning  the  Lord.  Jehovah 
is  called  the  Lord  from  eternity,  since  Je- 
hovah assumed  a  Human  that  He  might 
save  men  from  hell;  He  then  commanded 
His  disciples  to  call  Him  Lord.  Therefore 
in  the  New  Testament  Jehovah  is  called 
"  the  Lord ;"  as  can  be  seen  from  this : — 

Thou  shalt  love  Jehovah  thy  God  with  all  thy 
heart  and  with  all  thy  soul  {Deut.  vi.  5); 


N.  282j     CONCERNING    DIVINE    LOVE  297 

but  in  the  iSew  Testament: — 

Thou  Shalt  love  the  Lord  thy  God  with  all  thy 
heart  and  with  all  thy  soul  {Matt.  xxii.  35). 

It  is  the  same  in  other  passages  in  the 
Cxospels,  taken  from  the  Old  Testament. 

283.  Every  one  who  thinks  from  clear 
reason  sees  that  the  universe  was  not  cre- 
ated out  of  nothing,  for  he  sees  that  not 
anything  can  be  made  out  of  nothing;  since 
nothing  is  nothing,  and  to  make  an}i:hing 
out  of  nothing  is  a  contradiction,  and  a 
contradiction  is  contrary  to  the  light  of 
truth,  w^hich  is  from  Divine  Wisdom ;  and 
whatever  is  not  from  Divine  Wisdom  is 
not  from  Divine  Omnipotence.  Every  one 
who  thinks  from  clear  reason  sees  also 
that  all  things  have  been  created  out  of  a 
Substance  that  is  Substance  in  itself,  for 
that  is  Ssse  itself,  out  of  which  every  thing 
that  is  can  take  form ;  and  since  God  alone 
is  Substance  in  itself,  and  therefore  JSsse 
itself,  it  is  evident  that  from  this  source 
alone  is  the  formation  of  things.  Many 
have  seen  this,  because  reason  causes  them 
to  see  it;  and  yet  they  have  not  dared 
to  confirm  it,  fearing  lest  they  might  there- 


298  jiNGELIC    WISDOM  [n,  283 

by  be  led  to  think  that  the  created  universe 
is  God,  because  from  God,  or  that  nature  is 
from  itself,  and  consequently  that  the  in- 
most of  nature  is  what  is  called  God.  For 
this  reason,  although  many  have  seen  that 
the  formation  of  all  things  is  from  God  alone 
and  out  of  His  Esse,  yet  they  have  not  dared 
to  go  .  beyond  their  first  thought  on  the 
subject,  lest  their  understanding  should  be- 
come entangled  in  a  so-called  Gordian  knot, 
beyond  the  possibility  of  release.  Such  re- 
lease would  be  impossible,  because  their 
thought  of  God,  and  of  the  creation  of  the 
universe  by  God,  has  been  in  accordance 
with  time  and  space,  which  are  properties 
of  nature;  and  from  nature  no  one  can 
have  any  perception  of  God  and  of  the  cre- 
ation of  the  universe ;  but  every  one  whose 
understanding  is  in  any  interior  light  can 
have  a  perception  of  nature  and  of  its  cre- 
ation out  of  God,  because  God  is  not  in 
time  and  space.  That  the  Divine  is  not  in 
space  may  be  seen  above  (n.  7-10);  that 
the  Divine  apart  from  space  fills  all  the 
spaces  of  the  universe  (n.  69-72);  and  that 
the  Divine  apart  from  time  is  in  all  time 


N.  283]     CONCEBXING    DIVIXE    LOVE  299 

(ii.  7^76).  In  what  follows  it  will  be  seen 
that  although  God  has  created  the  universe 
and  all  things  thereof  out  of  Himself,  yet 
there  is  nothing  whatever  in  the  created 
universe  that  is  God;  and  other  things  be- 
sides, which  will  place  this  matter  in  its 
proper  light. 

284.  Part  First  of  this  Work  treated  of 
God,  that  He  is  Divine  Love  and  Divine 
Wisdom;  that  He  is  life,  and  that  He  is 
substance  and  form,  which  is  the  very  and 
only  Esse.  Part  Second  treated  of  the 
spiritual  sun  and  its  world,  and  of  the 
natural  sun  and  its  world,  and  of  the  cre- 
ation of  the  universe  with  all  things  there- 
of from  God  by  means  of  these  two  suns. 
Part  Third  treated  of  degi-ees  in  which  are 
each  and  all  things  that  have  been  created. 
Part  Fourth  will  now  treat  of  the  creation 
of  the  universe  from  God.  All  these  sub- 
jects are  now  explamed,  because  the  angels 
have  lamented  before  the  Lord,  that  when 
they  look  upon  the  world  they  see  nothing 
but  darkness,  and  among  men  no  knowl- 
edge of  God,  of  heaven,  or  of  the  creation 
of  nature,  for  their  wisdom  to  rest  upon. 


300  ANGELIC    WISDOM  [n.  285 


THE  LORD  FROM  ETERNITY,  THAT  IS,  JEHO- 
VAH, COULD  NOT  HAVE  CREATED  THE 
UNIVERSE  AND  ALL  THINGS  THEREOF 
UNLESS    HE    WERE    A    MAN. 

285.  Those  who  have  a  corporeal  natu- 
ral idea  of  God  as  a  Man,  are  wholly 
unable  to  comprehend  how  God  as  a  Man 
could  have  created  the  universe  and  all 
things  thereof ;  for  they  think  within  them- 
selves, How  can  God  as  a  Man  wander  all 
over  the  universe  from  space  to  space,  and 
create  ?  Or  how  can  He,  from  His  place, 
speak  the  word,  and  as  soon  as  it  is 
spoken,  creation  follow?  When  it  is  said 
that  God  is  a  Man,  such  ideas  present 
themselves  to  those  whose  conception  of 
the  God-Man  is  like  their  conception  of  a 
man  in  the  world,  and  who  think  of  God 
from  nature  and  its  properties,  which  are 
time  and  space.  But  those  whose  concep- 
tion of  God-Man  is  not  drawn  from  their 
conception  of  a  man  in  the  world,  nor  from 
nature  and  its  space  and  time,  clearly  per- 
ceive that  unless  God  were  a  Man  the  uni- 


N.  285]    rONCEKNlNG    J)IVINE    LOVE  301 

verse  could  not  have  been  created.  Briii;^' 
your  thought  into  the  angelic  idea  of  God 
as  being  a  Man.  putting  away,  as  much  as 
you  can,  the  idea  of  space,  and  you  will 
come  near  in  thought  to  the  truth.  In  fact, 
some  of  the  learned  have  a  perception  of 
spirits  and  angels  as  not  in  space,  because 
they  have  a  perception  of  the  spiritual  as 
apart  from  space.  For  the  spiritual  is  like 
thought,  which  although  it  is  in  man,  man 
is  nevertheless  able  by  means  of  it  to  be 
present  as  it  were  elsewhere,  in  any  place 
however  remote.  Such  is  the  state  of 
spirits  and  angels,  who  are  men  even  as 
regards  their  bodies.  In  whatever  place 
their  thought  is,  there  they  appear,  because 
in  the  spiritual  world  spaces  and  distances 
are  appearances,  and  make  one  with  the 
thought  that  is  from  their  affection.  From 
all  this  it  can  be  seen  that  God,  who  ap- 
peal's as  a  sun  far  above  the  spiritual  world, 
and  to  whom  there  can  belong  no  appear- 
ance of  space,  is  not  to  be  thought  of  from 
space.  And  it  can  then  be  comprehended 
that  He  created  the  universe  out  of  Himself 
and  not  out  of  nothing;  also  that  His  Hu- 


302  ANGELIC    WISDOM  [N.  285 

man  Body  cannot  be  thought  great  or  small, 
that  is,  of  any  one  stature,  because  this 
also  pertains  to  space;  consequently  that 
in  things  first  and  last,  and  in  things  great- 
est and  least,  He  is  the  same;  and  still 
further,  that  the  Human  is  the  inmost  in 
every  created  thing,  though  apart  from 
space.  That  the  Divine  is  the  same  in 
things  greatest  and  least  may  be  seen  above 
(n.  77-82) ;  and  that  the  Divine  apart  from 
space  fills  all  spaces  (n.  69-72).  And  be- 
cause the  Divine  is  not  in  space,  it  is  not 
continuous  (nee  est  continuum),  as  the  in- 
most of  nature  is. 

286.  That  God  unless  He  were  a  Man 
could  not  have  created  the  universe  and 
all  things  thereof,  may  be  clearly  appre- 
hended by  any  intelligent  person  from 
this,  that  he  cannot  deny  that  in  God  there 
is  Love  and  Wisdom,  mercy  and  clemency, 
and  also  goodness  itself  and  truth  itself, 
inasmuch  as  these  are  from  God.  And 
because  he  cannot  deny  this,  neither  can 
he  deny  that  God  is  a  Man ;  for  abstractly 
from  man  not  one  of  these  is  possible ;  for 
man  is  their  sul)ject,  and  to  separate  them 


N.  280]     CONCERNING    DIVINE    LOVE  303 

from  their  subject  is  to  say  that  they  are 
not.  Think  of  wisdom,  and  place  it  out- 
side of  man — is  it  anything?  Can  you 
conceive  of  it  as  something  ethereal,  or  as 
something  flaming  ?  You  cannot ;  unless 
perchance  you  conceive  of  it  as  being 
within  these;  and  if  within  these,  it  must 
be  wisdom  in  a  form  such  as  man  has;  it 
must  be  wholly  in  the  form  of  man,  not 
one  thing  can  be  lacking  if  wisdom  is  to 
be  in  that  form.  In  a  word,  the  form  of 
wisdom  is  man;  and  because  man  is  tiie 
form  of  wisdom,  he  is  also  the  form  of 
love,  mercy,  clemency,  good  and  truth,  be- 
cause these  make  one  with  wisdom.  That 
love  and  wisdom  are  not  possible  except  in 
a  form,  see  above  (n.  40-43). 

287.  That  love  and  wisdom  are  man  is 
further  evident  from  the  fact  that  the 
angels  of  heaven  are  men  in  beauty  in  the 
measure  in  which  they  are  in  love  and  its 
wisdom  from  the  Lord.  The  same  is  evi- 
dent from  what  is  said  of  Adam  in  the 
Word,  that  he  was  created  into  the  like- 
ness and  into  the  image  of  God  {Gen.  i. 
26),  because  into  the  form  of  love  and  wis- 


304  ANGELIC    WISDOM  [n.  287 

dom.  Every  man  on  earth  is  born  into 
the  human  form  as  regards  his  body,  for 
the  reason  tha,t  his  spirit,  which  is  also 
called  his  soul,  is  a  man ;  and  this  is  a  man 
because  it  is  recej^tive  of  love  and  wisdom 
from  the  Lord;  and  so  far  as  these  are 
received  by  the  spirit  or  soul  of  man,  so 
far  it  becomes  a  man  after  the  death  of 
the  material  body  which  it  had  drawn 
about  it;  and  so  far  as  these  are  not 
received  it  becomes  a  monster,  which 
defives  something  of  manhood  from  the 
ability  to  receive. 

288.  Because  God  is  a  Man,  the  whole 
angelic  heaven  in  the  aggregate  resembles 
a  single  man,  and  is  divided  into  regions 
and  provinces  according  to  the  members, 
viscera,  and  organs  of  man.  Thus  there 
are  societies  of  heaven  which  constitute 
the  province  of  all  things  of  the  brain,  of 
all  things  of  the  facial  organs,  and  of  all 
things  of  the  viscera  of  the  body;  and 
these  provinces  are  distinct  from  each 
other,  just  as  those  organs  are  in  man; 
moreover,  the  angels  know  in  what  prov- 
ince of  man  they  are.    The  whole  heaven 


N.  288]     CONCERNING    DIVINE    LOVE  306 

is  in  this  image,  because  God  is  a  Man. 
God  is  also  heaven,  because  the  angeLs, 
who  constitute  heaven,  are  recipients  of 
Jove  and  wisdom  from  the  Lord,  and  recipi- 
ents are  images.  That  heaven  is  in  the 
form  of  all  things  of  man  is  shown  in  the 
Arcana  Coelestia,  at  the  end  of  various 
chapters. 

289.  All  this  makes  evident  how  empty 
are  the  ideas  of  those  w^ho  think  of  God 
as  something  else  than  a  Man,  and  of  the 
Divine  attributes  as  not  being  in  God  as  a 
Man,  since  these  separated  from  man  are 
mere  figments  of  reason.  That  God  is  very 
Man,  from  whom  every  man  is  a  man 
according  to  his  reception  of  love  and  wis- 
dom, may  be  seen  above  (n.  11-13).  This 
truth  is  here  corroborated  on  account  of 
what  follows,  that  the  creation  of  the  uni- 
verse by  God,  because  He  is  a  Man,  may 
be  perceived. 


20 


306  ANGELIC    WISDOM  [n.  290 


THE  LORD  FROM  ETERNITY,  THAT  IS,  JE- 
HOVAH, BROUGHT  FORTH  FROM  HIMSELF 
THE  SUN  OF  THE  SPIRITUAL  WORLD,  AND 
FROM  THAT  CREATED  THE  UNIVERSE  AND 
ALL    THINGS    THEREOF. 

290.  The  sun  of  the  spiritual  world  was 
treated  of  in  Part  Second  of  this  work, 
and  the  following  propositions  were  there 
established: — Divine  Love  and  Divine 
Wisdom  appear  in  the  spiritual  world  as  a 
sun  (n.  83-88).  Spiritual  heat  and  spirit- 
ual light  go  forth  from  that  sun  (n.  89-92). 
That  sun  is  not  God,  but  is  a  Proceeding 
from  the  Divine  Lo^e  and  Divine  Wisdom 
of  God-Man ;  so  also  are  the  heat  and  light 
from  that  sun  (n.  93-98).  The  sun  of  the 
spiritual  world  is  at  a  middle  altitude,  and 
appears  far  off  from  the  angels  like  the 
sun  of  the  natural  world  from  men  (n. 
103-107).  In  the  spiritual  world  the  east 
is  where  the  Lord  appears  as  a  sun,  and 
.from  that  the  other  quarters  are  deter- 
mined (n.  119-123,  124-128).  Angels  turn 
their  faces  constantly  to  the  Lord  as  a  sun 


N.  290]    CONCERNING    DIVINE    LOVE  307 

(n..  129-134,  135-139).  The  Lord  created 
the  universe  and  all  things  thereof  by 
means  of  the  sun,  which  is  the  first  pro- 
ceeding of  Divine  Love  and  Divine  Wis- 
dom (n.  151-156).  The  sun  of  the  natu- 
ral world  is  mere  fire,  and  nature,  which 
derives  its  origin  from  that  sun,  is  conse- 
quently dead;  and  the  sun  of  the  natural 
world  was  created  in  order  that  the  work  of 
creation  might  be  completed  and  finished 
(n.  157-162).  Without  a  double  sun,  one 
living  and  the  other  dead,  no  creation  is 
possible  (n.  163-166). 

291.  This  also,  among  other  things,  is 
shown  in  Part  Second ; — that  the  spiritual 
sun  is  not  the  Lord,  but  is  a  Proceeding 
from  His  Divine  Love  and  His  Divine 
Wisdom.  It  is  called  a  proceeding,  because 
the  sun  was  brought  forth  out  of  Divine 
Love  and  Divine  Wisdom  which  are  in 
themselves  substance  and  form,  and  it  is 
by  means  of  this  that  the  Divine  pro- 
ceeds. But  as  human  reason  is  such  as  to 
be  unwilling  to  yield  assent  unless  it  sees 
a  thing  from  its  cause,  and  therefore  has 
some  perception  of  how  it  is, — thus  in  the 


808  ANGELIC    W[SI)i)M  [n.  201 

present  case,  how  the  sun  of  the  spiritual 
world,  which  is  not  the  Lord,  but  a  pro- 
ceeding from  Him,  was  brought  forth — 
something  shall  be  said  on  this  subject.  In 
regard  to  tliis  matter  I  have  converse<l 
much  with  the  angels.  They  said  that  they 
have  a  clear  perception  of  it  in  their  own 
spiritual  light,  but  that  they  cannot  easily 
})resent  it  to  man,  in  his  natural  light, 
owing  to  the  difference  between  tiie  two 
kinds  of  light  and  the  consequent  differ- 
ence of  thought.  The  matter,  however,  may 
he  likened,  they  said,  to  the  sphere  of  af- 
fections and  of  thoughts  therefrom  which 
encompasses  each  angel,  whereby  his  pres- 
ence is  made  evident  to  others  near  and  far. 
]>ut  that  encompassing  sphere,  they  said, 
is  not  the  angel  himself;  it  is  from  each 
and  every  thing  of  his  body,  wherefrom 
substances  are  constantly  flowing  out  like, a 
stream,  and  what  flows  out  surrounds  him ; 
also  that  these  substfmces,  contiguous  to 
his  body,  as  they  are  constantly  moved  b}- 
his  life's  two  fountains  of  motion,  the  heart 
and  the  lungs,  arouse  the  same  activities 
in  the  atmospheres,  and  thereby  {iroduce  a 


N.  29l]     CONCERNING    DIVINE    LOVE  309 

perception  as  of  his  presence  with  others; 
therefore  that  it  is  not  a  separate  sphere  of 
affections  and  of  thoughts  therefrom  that 
goes  forth  and  is  continuous  from  him,  al- 
though it  is  so  called,  since  the  affections 
are  mere  states  of  the  mind's  forms  in  the 
angel.  They  said,  moreover,  that  there  is 
such  a  sphere  about  every  angel,  because 
there  is  one  about  the  Lord,  and  that  the 
sphere  about  the  Lord  is  in  like  manner 
from  Him,  and  that  that  sphere  is  their 
sun,  that  is,  the  sun  of  the  spiritual  world. 
292.  A  perception  has  often  been 
granted  me  of  such  a  sphere  around  each 
angel  and  spirit,  and  also  a  general  sphere 
around  many  in  a  society.  I  have  also  been 
permitted  to  see  it  imder  various  appear- 
ances, in  heaven  sometimes  appearing  like 
a  thin  flame,  in  hell  like  gross  fire,  also 
sometimes  in  heaven  like  a  thin  and  shin- 
ing white  cloud,  and  in  hell  like  a  thick 
and  black  cloud.  It  has  also  been  granted 
me  to  perceive  these  spheres  as  various 
kinds  of  odors  and  stenches.  By  these  ex- 
periences I  was  convinced  that  a  sphere, 
consisting  of  substances  set  free  and  sepa- 


310  ANGELIC    WISDOM  [n.  202 

rated  from  their  bodies,  encompasses  every 
one  in  heaven  and  every  one  in  hell. 

293.  It  was  also  perceived  that  a  sphere 
Hows  forth,  not  only  from  angels  and  spir- 
its but  also  from  each  and  all  things  that 
appear  in  the  spiritual  world, — from  trees 
and  from  their  fruits,  from  shrubs  and 
from  their  flowers,  from  herbs,  and  from 
grasses,  even  from  the  soils  and  from  their 
very  particles.  From  which  it  was  patent 
that  both  in  the  case  of  things  living  and 
things  dead  this  is  a  universal  law,  That 
each  thing  is  encompassed  by  something 
like  that  which  is  within  it,  and  that  this 
is  continually  exhaled  from  it.  It  is  known, 
from  the  observation  of  many  learned  men, 
that  it  is  the  same  in  the  natural  world— 
that  is,  that  there  is  a  wave  of  effluvia  con- 
stantly flowing  forth  out  of  man,  also  out 
of  every  animal,  likewise  out  of  tree,  fruit, 
shrub,  flower,  and  even  out  of  metal  and 
stone.  This  the  natural  world  derives  from 
the  spiritual,  and  the  spiritual  world  from 
the  Divine. 

294.  Because  those  things  that  consti- 
tute the  sun  of  the  spiritual  world  are  from 


N.  294]    CONCERNING    DIVINE    LOVE  311 

the  Lord,  but  are  not  the  Lord,  they  are 
not  life  in  itself,  but  are  devoid  of  life  in 
itself ;  just  as  those  things  that  flow  forth 
from  angel  or  man,  and  constitute  spheres 
around  him  are  not  the  angel  or  the  man, 
but  are  from  him,  and  devoid  of  his  life. 
These  spheres  make  one  with  the  angel  or 
man  no  otherwise  than  that  they  are  con- 
cordant; and  this  they  are  because  taken 
from  the  forms  of  theii-  bodies,  which  in 
them  were  forms  of  their  life.  This  is  an 
arcanum  which  angels,  with  theii'  spiritual 
ideas,  are  able  to  see  in  thought  and  also 
express  in  speech,  but  men  with  their  natu- 
ral ideas  are  not;  because  a  thousand  spir- 
itual ideas  make  one  natural  idea,  and  one 
natural  idea  cannot  be  resolved  by  man 
into  any  spiritual  idea,  much  less  into  so 
many.  The  reason  is  that  these  ideas  differ 
according  to  degrees  of  height,  which  wer^e 
treated  of  in  Part  Third. 

295.  That  there  is  such  a  difference 
between  the  thoughts  of  angels  and  the 
thoughts  of  men  was  made  known  to  me  by 
this  experience: — The  angels  were  asked 
to  think  spiritually  on  some  subject,  and 


312  ANGELIC    WISDOM  [N.  2t>') 

afterwards  to  tell  me  what  they  had 
thought.  This  they  did;  but  when  they 
wished  to  tell  me  they  could  not,  and  said 
that  these  things  could  not  be  expressed  in 
words.  It  was  the  same  with  theii-  spiritual 
language  and  their  spiritual  writing ;  there 
Avas  not  a  word  of  spiritual  language  that 
was  like  any  word  of  natural  language; 
nor  was  there  anything  of  spiritual  writing 
like  natural  writing,  except  the  letters, 
each  of  which  contained  an  entire  mean- 
ing. But  what  is  wonderful,  they  said  that 
they  seemed  to  themselves  to  think,  speak, 
and  write  in  the  spiritual  state  in  the  same 
manner  that  man  does  in  the  natural  state, 
when  yet  there  is  no  similarity.  From  this 
it  was  plain  that  the  natural  and  the  spir- 
itual differ  according  to  degrees  of  height, 
and  that  they  communicate  with  each 
other  only  by  correspondences. 


N    296]     COXCKRNIXG    DIVINE    LOVE  313 


THERE  AKE  IX  THE  LORD  THREE  THINGS 
THAT  ARE  THE  LORD,  THE  DIVINE  OF 
LOVE,  THE  DIVINE  OF  WISDOM,  AND  THE 
DIVINE  OF  use;  and  THESE  THREE  ARE 
PRESENTED  IN  APPEARANCE  OUTSIDE  OF 
THE  SUN  OF  THE  SPIRITUAL  WORLD,  THE 
DIVINE  OF  LOVE  BY  HEAT,  THE  DIVINE 
OF  WISDOM  BY  LIGHT,  AND  THE  DIVINE 
OF  USE  BY  THE  ATMOSPHERE  WHICH  IS 
THEIR    CONTAINANT. 

296.  That  heat  and  light  go  forth  out 
of  the  sun  of  the  spiritual  world,  heat  out 
of  the  Lord's  Divine  Love,  and  light  out  of 
His  Divine  Wisdom,  may  be  seen  above 
(n.  89-92,  99-102,  146-150).  Now  it  will 
be  shown  that  the  third  which  goes  forth 
out  of  that  sun  is  the  atmosphere,  which  is 
the  containant  of  heat  and  light,  and  that 
this  goes  forth  out  of  the  Lord's  Divine 
which  is  called  L"se. 

297.  Any  one  who  thinks  with  au}- 
enlightenment  can  see  that  love  has  use 
for  an  end  aiid  intends  it,  and  brings  it 
forth  by  means  of  wisdom;  for  love  can 


314  ANGELIC    WISDOM  [x.  21>7 

bring  forth  no  use  of  itself,  but  only  by 
wisdom  as  a  medium.  What,  in  fact,  is 
love  unless  there  be  something  loved*' 
That  something  is  use;  and  because  use  is 
that  which  is  loved,  and  is  brought  forth 
by  means  of  wisdom,  it  follows  that  use  is 
the  containant  of  wisdom  and  love.  That 
these  three,  love,  wisdom  and  use  follow 
in  order  according  to  degrees  of  height, 
and  that  the  outmost  degree  is  the  com- 
plex, containant,  and  base  of  the  prior 
degrees  has  been  shown  (n.  209-216,  and 
elsewhere).  From  all  this  it  can  l>e  seen 
that  these  three,  the  Divine  of  Love,  the 
Divine  of  Wisdom,  and  the  Divine  of  Use, 
are  in  the  Lord,  and  are  the  Lord  in 
essence. 

298.  That  man,  as  regards  both  his 
exteriors  and  his  interiors,  is  a  form  of  all 
uses,  and  that  all  the  uses  in  the  created 
universe  correspond  to  those  uses  in  him, 
will  be  fully  shown  in  what  follows;  it 
ueed  only  be  mentioned  here,  that  it  may 
be  known  that  God  as  a  Man  is  the  form 
itself  of  all  uses,  from  which  form  all  uses 
in  the  created  uidverse  derive  their  origin, 


N.  298]     COXCERNIXG    DIVIKE    LOVE  315 

thus  that  the  created  universe,  viewed  as 
to  uses,  is  an  image. of  Him.  Those  things 
are  called  uses  which  from  God-Man,  tha^t 
is,  from  the  Lord,  are  by  creation  in 
order;  but  those  things  which  are  from 
wha^t  is  man's  own  are  not  called  usest; 
since  what  is  man's  own  is  hell,  and  what- 
ever is  therefrom  is  contrary  to  order. 

299.  Now  since  these  three,  love,  wis- 
dom, and  use,  are  in  the  Lord,  and  are  the 
Lord;  and  since  the  Lord  is  everywhere, 
for  He  is  omnipresent ;  and  since  the  Lord 
cannot  make  Himself  present,  such  as  He 
is  in  Himself  and  such  as  He  is  in  His 
own  sun,  to  any  angel  or  man,  He  therefore 
presents  Himself  by  means  of  such  things 
as  can  be  received,  presenting  Himself,  as 
to  love  by  heat,  as  to  wisdom  by  light,  and 
as  to  use  by  an  atmosphere.  The  Lord 
presents  Himself  as  to  use  by  an  atmos- 
phere, because  an  atmosphere  is  a  con- 
tainant  of  heat  and  light,  as  use  is  the  con- 
tainant  of  love  and  wisdom.  For  light  and 
heat  going  forth  from  the  Divine  Sun  can- 
not go  forth  in  nothing,  that  is,  in  vacu- 
um, but   must   go  forth  in  a  containant 


316  ANGELIC    WISDOM  [x.  21H) 

which  is  a  subject.  This  containaiit  we 
(^all  an  atmosphere ;  and  this  encompasses 
the  sun,  receiving  the  sun  in  its  bosom, 
and  tearing  it  to  heaven  where  angels  are, 
Mud  then  to  the  workl  where  men  are, 
thu.s  making  the  Lord's  presence  every- 
Avhere  manifest. 

300.  That  there  are  atmospheres  in  the 
angelic  world,  as  well  as  in  the  natural 
world,  has  been  shown  above  (n.  173-178, 
179-183).  It  was  there  declared  that  the 
atmospheres  of  the  spiritual  world  are 
spiritual,  and  the  atmospheres  of  the  natu- 
ral world  are  natural.  It  can  now  be  seen, 
from  the  origin  of  the  spiritual  atmos- 
phere most  closely  encompassing  the  spir- 
itual sun,  that  everything  belonging  to  it 
is  in  its  essence  such  as  the  sun  is  in  its 
essence.  The  angels,  by  means  of  their 
spiritual  ideas,  which  are  apart  from  space, 
elucidate  this  truth  as  follows:  There  is 
only  one  substance  from  which  all  things 
are,  and  the  sun  of  the  spiritual  world  is 
that  substance:  and  since  the  Divine  is 
not  in  space,  and  is  the  same  in  things 
greatest  and  least,  this  is  also  true  of  that 


N.  300]     CONCEKNINCi    DIVINE    LOVE  317 

sun  which  is  the  hrst  going  forth  of  God- 
Man  ;  furthermore,  this  one  only  substance, 
which  is  the  sun,  going  forth  by  means 
of  atmospheres  according  to  continuous 
degrees  or  degrees  of  breadth,  and  at  the 
same  time  according  to  discrete  degrees  or 
degrees  of  height  presents  the  varieties  of 
all  things  in  the  created  universe.  The 
angels  declared  that  these  things,  are 
totally  incomprehensible,  unless  spaces  be 
removed  from  the  ideas;  and  if  not  re- 
moved, appearances  must  needs  induce  fal- 
lacies. But  so  long  as  the  thought  is  held 
that  God  is  the  very  IJsse  from  which  all 
things  are,  fallacies  cannot  enter. 

301.  It  is  evident,  moreover,  from  an- 
gelic ideas,  which  are  apart  from  space, 
that  in  the  created  universe  nothing  lives 
except  God-Man,  that  is,  the  Lord,  neither 
is  anything  moved  except  by  life  from 
Him,  nor  has  being  except  through  the  sun 
from  Him;  so  that  it  is  a  truth,  that  in 
God  we  live,  and  move,  and  have  our 
being. 


6d 


ol8  ANGELIC    WISDOM  [n.  802 


THE  ATMOSPHERES,  OF  WHICH  THERE  ARE 
THREE  BOTH  IN  THE  SPIRITUAL  AND  IN 
THE  NATURAL  WORLD,  IN  THEIR  OUT- 
MOSTS  CLOSE  INTO  SUBSTANCES  AND 
MATTERS    SUCH    AS    ARE    IN    LANDS. 

302.  It  has  been  shown  in  Part  Third 
(n.  173-176),  that  there  are  three  atmos- 
l>heres  both  in  the  spiritual  and  in  the 
natural  world,  which  are  distinct  from 
each  other  according  to  degrees  of  height, 
and  which,  in  their  progress  toward  lower 
things,  decrease  [in  activity]  according  to 
degrees  of  breadth.  And  since  atmospheres 
in  their  progress  toward  lower  things 
decrease  [in  activity],  it  follows  that  they 
t;onstantly  become  more  compressed  and 
inert,  and  finally,  in  outmosts,  become  so 
compressed  and  inert  as  to  be  no  longer 
atmospheres,  but  substances  at  rest,  and 
in  the  natural  world,  fixed  like  those  in 
the  lands  that  are  called  matters.  As  such 
is  the  origin  of  substances  and  matters,  it 
follows,  first,  that  these  substances  and 
matters  also  are  of  three  degrees ;  secondly. 


if.  302]    CONCEBNING    DIVINE    LOVE  819 

tb^at  they  ai-e  held  together  in  mutual 
connection  by  encompassing  atmospheres; 
thirdly,  that  they  are  fitted  for  the  pro- 
duction of  all  uses  in  their  forms. 

303-  That  such  substances  or  matters 
as  ai*e  in  earths,  were  brought  forth  by  the 
sun  through  its  atmospheres  any  one  will 
readily  acknowledge  who  reflects  that  there 
ai*e  continual  mediations  from  the  First  to 
outmosts,  and  that  nothing  can  take  form 
except  from  a  prior  self,  and  finally  from 
the  First.  The  First  is  the  sun  of  the 
sun  of  the  spiritual  world,  and  the  First  of 
that  sun  is  God-Man,  or  the  Lord.  Now  a.s 
atmospheres  are  those  prior  things,  where- 
by the  spiritual  sun  manifests  itself  in  out- 
mosts, and  as  these  prior  things  continually 
decrease  in  activity  and  expansion  down  to 
the  outmosts,  it  follows  that  when  their 
activity  and  expansion  come  to  an  end  in 
outmosts  they  become  substances  and  mat- 
ters such  as  are  in  lands,  which  retain 
within  them,  fix)m  the  atmospheres  out  of 
which  they  originated,  an  effort  and  cona- 
tus  to  bring  forth  uses.  Those  who  do  not 
envolve  the  creation  of  the  universe  and  all 


320  ANGELIC    WISDOM  [n.  303 

things  thereof  by  continuous  mediations 
from  the  First  [Being],  can  but  hold 
hypotheses,  disjoined  and  divorced  from 
their  causes,  which,  when  surveyed  by  a 
mind  witli  an  interior  perception  of  things^ 
•  lo  not  appear  like  a  house,  but  like  heaps 
of  rubbish. 

304.  From  this  universal  origin  of  all 
things  in  the  created  universe,  every  par- 
ticular thereof  has  a  similar  order;  in  that 
these  also  go  forth  from  their  first  to  out- 
inosts  which  are  relatively  in  a  state  of 
rest,  that  they  may  terminate  and  become 
permanent.  Thus  in  the  human  body  fibers 
proceed  from  their  first  forms  until  at  last 
they  become  tendons ;  also  fibers  with  ves- 
sels proceed  from  their  first  forms  until 
they  become  cartilages  and  bones;  upon 
these  they  may  rest  and  become  perma- 
nent. Because  of  such  a  progression  of 
fibers  and  vessels  in  man  from  firsts  to  out- 
mosts,  there  is  a  similar  progression  of 
their  states,  which  are  sensations,  thoughts, 
and  affections.  These,  also,  from  their 
firsts,  where  they  are  in  light,  proceed 
through  to  outmosts,  where  they  are  in 


^.   804]     CONCERNING    DIVINE    LOVE  o21 

shade ;  or  from  their  firsts,  where  they  are 
in  heat,  to  outmosts  where  they  are  not  in 
heat.  With  such  a  pTOgression  of  these 
there  is  also  a  like  progression  of  love  and 
of  all  things  thereof,  and  of  wisdom  and 
all  things  thereof.  In  a  word,  such  is  the 
progression  of  all  things  in  the  created 
universe.  This  is  the  same  as  was  shown 
above  (n.  222-229),  that  there  are  degrees 
of  both  kinds  in  the  greatest  and  least  of 
all  created  things.  There  are  degrees  of 
both  kinds  even  in  the  least  things  of  all, 
because  the  spiritual  sun  is  the  sole  sub- 
stance from  which  all  things  are  (according 
to  the  spiritual  ideas  of  the  angels,  n.  300). 


IN  THE  SUBSTANCES  AND  MATTERS  OF 
W^HICH  LANDS  ARE  FORMED  THERE  IS 
NOTHING  OF  THE  DIVINE  IN  ITSELF, 
BUT  STILL  THEY  ARE  FROM  THE  DI- 
VINE   IN    ITSELF. 

305.  From  the  origin  of  lands  (treated 
of  in  the  preceding  chapter),  it  can  be 
seen,  that  in  their  substances  and  matters 

21 


322  ANliELU     WISDOM  [2s.  S()^) 

there  is  nothing  of  the  Divine  in  itself, 
but  that  they  are  devoid  of  all  that  is  Di- 
vine in  itself.  For  they  are,  as  was  said, 
the  endings  and  closings  of  the  atmos- 
pheres, whose  heat  has  died  away  into 
cold,  whose  light  into  darkness,  and  whose 
activity  into  inertness.  Nevertheless,  by 
continuation  from  the  substance  of  the 
spiritual  sun,  they  have  brought  with  them 
what  there  was  in  that  substance  from  the 
Divine,  which  (as  said  above,  n.  291-298), 
was  the  sphere  encompassing  God-Man,  or 
the  Lord.  From  that  sphere,  by  continua- 
tion from  the  sun  through  the  atmospheres 
as  mediums  have  arisen  the  substances  and 
matters  of  which  the  lands  are  formed. 

306.  The  origin  of  lands  from  the  spir- 
itual sun  through  the  atmospheres,  as  me- 
diums, can  no  otherwise  be  described  by  ex- 
pressions flowing  out  of  natural  ideas,  but 
may  by  expressions  flowing  out  of  spiritual 
ideas,  because  these  are  apart  from  space, 
and  for  this  reason,  they  do  not  fall  into 
any  expressions  of  natural  language.  That 
spiritual  thoughts,  speech,  and  writings 
differ  so  entirely  from  natural  thoughts, 


N.  30<3]     €ONCJili^iK«    D1VI>E    LOVE  32o 

speech,  and  writings,  that  they  have  noth- 
ing in  common,  and  have  communication 
only  by  correspondences,  may  be  seen 
above  (n.  295).  It  may  suffice,  therefore, 
if  the  origin  of  lands  be  perceived  in  some 
measure  naturally. 


AliL  USES  WHICH  ARE  ENDS  OF  CREATION, 
ARE  IN  FORMS,  WHICH  FORMS  THEY 
TAKE  FROM  SUBSTANCES  AND  MATTERS 
SUCH    AS    ARE    IN    LANDS. 

307.  AH  things  treated  of  hitherto,  as 
the  sun,  atmospheres,  and  lands,  are  only 
means  to  ends.  The  ends  of  creation  are 
those  things  that  are  produced  by  the  Lord 
as  a  sun,  through  the  atmospheres,  out  of 
the  lands;  and  these  ends  are  called  uses. 
In  their  whole  extent  these  are  all  things 
of  the  vegetable  kingdom,  all  things  of  the 
animal  kingdom,  and  finally  the  human 
race,  and  the  angelic  heaven  which  is  from 
it.  These  are  called  uses,  because  they  are 
recipients  of  Divine  Love  and  Divine  Wis- 
dom, also  because  they  have  regard  to  God 


324  ANGELIC    WISDOM  [x.  307 

the  Creator  from  whom  they  are,  and 
thereby  conjoin  Him  to  His  great  work; 
by  which  conjunction  it  comes  that,  as 
they  sprang  forth  from  Him,  so  do  they 
have  unceasing  existence  from  Him.  They 
are  said  to  have  regard  to  God  the  Creator 
from  whom  they  are,  and  to  conjoin  Him 
to  his  great  work,  but  this  is  to  speak  ac- 
cording to  appearance.  It  is  meant  that 
God  the  Creator  causes  them  to  have  re- 
gard and  to  conjoin  themselves  to  Him  as 
it  were  of  themselves ;  but  how  they  liave 
regard  and  thereby  conjoin  will  be  de- 
clared in  what  follows.  Something  has 
been  said  before  on  these  subjects  in  their 
place,  as  that  Divine  Love  and  Divine 
Wisdom  must  necessarily  have  being  and 
form  in  otlier  things  created  by  themselves 
(n.  47-51) ;  that  all  things  in  the  created 
universe  are  recipients  of  Divine  Love  and 
Divine  Wisdom  (n.  55-60) ;  that  the  uses 
of  all  created  things  ascend  by  degrees  to 
man,  and  through  man  to  God  the  Creator 
from  whom  they  are  (n.  65-68). 

308.  Who  does  not  see  clearly  that  uses 
are  the  ends  of  creation,  when  he  considers 


N.  308]     CONCERN ING    DIVINE    LOVE  ^^25 

that  from  God  the  Creator  nothing  can 
have  existence,  and  therefore  nothing  can 
be  created,  except  use ;  and  that  to  be  use. 
it  must  be  for  the  sake  of  others ;  and  that 
use  for  the  sake  of  self  is  also  for  the  sake 
of  others,  since  a  use  for  the  sake  of  self 
looks  to  one's  being  in  a  state  to  be  of  use 
to  others  ?  AVhoso  considers  this  is  also 
able  to  see,  that  use  which  is  use  cannot 
spring  from  man,  but  must  be  in  man  from 
that  Being  from  whom  everything  that 
has  existence  is  use,  that  is,  from  the  Lord. 

309.  But  as  the  forms  of  uses  are  here 
treated  of,  the  subject  shall  be  set  forth  in 
the  following  order: — 

(1)  In  lands  there  ie  a  conatus  to  pro- 
duce uses  in  forms,  that  is,  forms  of  uses. 

(2)  In  all  forms  of  uses  there  is  a  kind 
of  image  of  the  creation  of  the  universe. 

(3)  In  all  forms  of  uses  there  is  a  kind 
of  image  of  man. 

(4)  In  all  forms  of  uses  there  is  a  kind 
of  image  of  the  Infinite  and  the  Eternal. 

310.  (1)  In  lands  there  is  a  conatus 
to  produce  uses  in  forms,  that  is,  forms  of 
uses.     That  there  is  this  conatus  in  lands 


326  ANGELIC    WISDOM  [n.   310 

is  evident  from  their  source,  since  the  sub- 
stances and  matters  of  which  lands  con- 
sist are  endings  and  closings  of  atmos- 
pheres which  proceed  as  uses  from  the 
spiritual  sun  (as  may  be  seen  above,  n. 
305,  306).  And  because  the  substances 
and  matters  of  which  lands  consist  are 
from  that  source,  and  their  aggregations 
are  held  in  connection  by  the  pressure  of 
the  surrounding  atmospheres,  it  follows 
that  they  have  from  that  a  perpetual  co- 
natus  to  bring  forth  forms  of  uses.  The 
very  quality  that  makes  them  capable  of 
bringing  forth  they  derive  from  their 
source,  as  being  the  outmosts  of  atmos- 
pheres, with  whichtthey  are  consequently 
in  accord.  Such  a  conatus  and  quality  are 
said  to  be  in  lands,  but  it  is  meant  that 
they  are  present  in  the  substances  and 
matters  of  which  lands  consist,  whether 
these  are  in  the  lands  or  in  the  atmos- 
pheres as  exhalations  from  the  lands. 
That  atmospheres  are  full  of  such  things 
is  well  known.  That  there  is  such  a  cona- 
tus and  such  quality  in  the  substances  and 
matters   of  lands   is   plain  from  the   fact 


:?f.  310]    CONCEBNIN(i    DIVINE    LOVE  327 

that  seeds  of  all  kinds,  opened  by  means  of 
heat  even  to  their  inmost  core,  are  im- 
pregnated by  the  most  subtile  substance-s 
(which  can  have  no  other  than  a  spiritual 
origin),  and  through  this  they  have  power 
to  conjoin  themselves  to  use,  from  which 
comes  their  prolific  principle.  Then 
through  conjunction  with  matters  from 
a  natural  origin  they  are  able  to  produce 
forms  of  uses,  and  thereafter  to  deliver 
them  as  from  a  womb,  that  they  may 
come  forth  into  light,  and  thus  sprout  up 
and  grow.  This  conatus  is  afterwards  con- 
tinuous from  the  lands  through  the  root 
even  to  outmosts,  and  from  outmosts  to 
firsts,  wherein  use  itself  is  in  its  origin. 
Thus  uses  pass  into  forms ;  and  forms,  in 
their  progression  from  firsts  to  outmosts 
and  from  outmosts  to  firsts,  derive  from 
use  (which  is  like  a  soul)  that  each  and 
every  thing  of  the  form  is  of  some  use. 
Use  is  said  to  be  like  a  soul,  since  its 
form  is  like  a  body.  .  It  also  follows  that 
there  is  a  conatus  more  interior,  that  is, 
the  conatus  to  produce  uses  for  the  animal 
kipgdom  through  vegetable  growths,  since 


328  ANGELIC    WISDOM  [n.  310 

by  these  animals  of  every  kind  are  nour- 
ished. It  further  follows  that  in  all  these 
there  is  an  inmost  conatus,  the  conatus  to 
])erform  use  to  the  human  race.  From  all 
this  these  things  follow:  (1)  that  there 
are  outmosts,  and  in  outmosts  are  all  prior 
things  simultaneously  in  their  order,  ac- 
cording to  what  has  been  frequently  ex- 
plained above ;  (2)  that  as  there  are  degrees 
of  both  kinds  in  the  greatest  and  least  of 
all  things  (as  was  shown  above,  n.  222- 
229),  so  there  are  likewise  in  this  conatus ; 
(3)  that  as  all  uses  are  brought  forth  by 
the  Lord  out  of  outmosts,  so  in  outmosts 
there  must  be  a  conatus  to  uses. 

311.  ^till  none  of  these  are  living  cona- 
tus, for  they  are  the  conatus  of  life's  out- 
most forces;  within  which  forces  there 
exists,  from  the  life  out  of  which  they 
spring,  a  striving  to  return  at  last  to  their 
origin  through  the  means  afforded.  In 
outmosts,  atmospheres  become  such  forces; 
and  by  these  forces,  substances  and  mat- 
ters, such  as  are  in  the  lands,  are  molded 
into  forms  and  held  together  in  forms 
both  within  and  without.    But  the  subject 


N.  31l]     CONCERNING    DIVINE    LOVE  329 

is  too  large  to  allow  a  more  extended  ex- 
planation here. 

312.  The  first  production  from  these 
earthy  matters,  while  they  were  still  new 
and  in  their  simple  state,  was  production 
of  seed ;  the  first  conatus  therein  could  not 
be  any  other. 

313.  (2)  In  all  forms  of  uses  there  is  a 
kind  of  image  of  creation.  Forms  of  uses 
are  of  a  threefold  kind;  forms  of  uses  of 
the  mineral  kingdom,  forms  of  uses  of  the 
vegetable  kingdom,  and  forms  of  uses  of 
the  animal  kingdom.  The  forms  of  uses 
of  the  mineral  kingdom  cannot  be  de- 
scribed, because  they  are  not  visible  to  the 
eye.  The  first  forms  are  the  substances 
and  matters  of  which  the  lands  consist,  in 
their  minutest  divisions ;  the  second  forms 
are  aggregates  of  these,  and  are  of  infinite 
variety ;  the  third  forms  come  from  plants 
that  have  fallen  to  dust,  and  from  animal 
remains,  and  from  the  continual  evapora- 
tions and  exhalations  from  these,  which 
are  added  to  lands  and  make  their  soil. 
These  forms  of  the  mineral  kingdom  in 
three  degrees  represent  creation  in  an  im- 


330  ANUELIC     WISDOM  [n.   313 

age  ill  this,  that,  made  active  by  the  sun 
through  the  atmospheres  and  their  heftt 
and  light,  they  bring  forth  uses  in  forms, 
which  uses  were  creative  ends.  This  im- 
age of  creation  lies  deeply  hidden  within 
their  conatus  (of  which  see  above,  n.  310). 
314.  In  the  forms  of  uses  of  the  vege- 
table kingdom  an  image  of  creation  ap- 
pears in  this,  that  from  their  firsts  they 
proceed  to  their  outmosts,  and  from  out- 
mosts  to  firsts.  Their  firsts  are  seedis, 
their  outmosts  are  stalks  clothed  with 
l)ark ;  and  by  means  of  the  bark  which  is 
the  outmost  of  the  stalk,  they  tend  to 
seeds  which,  as  was  said,  are  their  firsts. 
The  stalks  clothed  with  layers  of  bark 
represent  the  globe  clothed  with  lands, 
out  of  which  come  the  creation  and  foriaa- 
tion  of  all  uses.  That  vegetation  is  ef- 
fected through  the  outer  and  inner  barks 
and  coatings,  by  a  climbing  up,  by  means 
of  the  coverings  of  the  roots  (which  are 
continued  around  the  stalks  and  branches), 
into  the  beginnings  of  the  fruit,  and  in 
like  manner  through  the  fruits  into  the 
seeds,  is  known   to  many.    An  image  -  of 


N.  314]     CONCEIlNI^G    DIVIXE    LOVE  ool 

creation  is  displayed  in  forms  of  uses  in 
the  progress  of  the  formation  of  uses 
from  firsts  to  outmosts,  and  from-  out- 
mosts  to  firsts ;  also  in  this,  that  in  the 
whole  progression  there  lies  the  end  of 
producing  fruit  and  seeds,  which  are  uses. 
From  what  has  been  said  above  it  is  plain, 
that  the  progression  of  the  creation  of  the 
vmiverse  was  from  its  First  (which  is  the 
Lord  encircled  by  the  sun)  to  outmosts 
which  are  lands,  and  from  these  through 
uses  to  its  First,  that  is,  the  Lord ;  also 
that  the  ends  of  the  whole  creation  were 
uses. 

315.  It  should  be  known  that  to  this 
image  of  creation  the  heat,  light,  and  at- 
mospheres of  the  natural  world  contrib- 
ute nothing  whatever.  It  is  only  the 
heat,  light,  and  atmospheres  of -the  sun  of 
the  spiritual  world  that  do  this,  bringing 
that  image  with  them,  and  clothing  it  with 
the  forms  of  uses  of  the  vegetable  king- 
dom. The  heat,  light,  and  atmospheres  of 
the  natural  world  simply  open  the  seeds, 
keep  their  products  in  a  state  of  expan- 
sion, and  clothe  them  with  the  matters  that 


332  ANGKr.K:    WISDOM  [n.  SUi 

give  tlieiu  fixedness.  And  this  is  done  not 
by  any  forces  from  their  own  sun  (which 
viewed  in  themselves  are  null),  but  by 
forces  from  the  spiritual  sun,  by  which  the 
natural  forces  are  unceasingly  impelled  to 
these  services.  Natural  forces  contribute 
nothing  whatever  towards  forming  this 
image  of  creation,  for  the  image  of  creation 
is  spiritual.  But  that  this  image  may  be 
manifest  and  perform  use  in  the  natural 
world,  and  may  stand  fixed  and  be  perma- 
nent, it  must  be  materialized,  that  is,  filled 
in  with  the  matters  of  that  world. 

316.  In  the  forms  of  uses  of  the  animal 
kingdom  there  is  a  similar  image  of  crea- 
tion, in  that  the  animal  body,  which  is  the 
outmost  thereof,  is  formed  by  a  seed  de- 
Y)Osited  in  a  womb  or  an  ovxim,  and  this 
body,  whcH  mature,  brings  forth  new  seed. 
This  progression  is  similar  to  the  progres- 
sion of  the  forms  of  uses  of  the  vegeta.ble 
kingdom :  seeds  are  the  beginnings ;  the 
womb  or  the  ovum  is  like  the  ground;  the 
state  before  birth  is  like  the  state  of  the 
seed  in  the  ground  while  it  takes  root;  the 
state  after  birth  until  the  animal  becomes 


N.  316]     CONCKRNINfx    DIVINK    LOVE  ?>S*^ 

prolific  is  like  the  gro^rtli  of  a  tree  until 
it  reaches  its  state  of  fruit-bearing.  From 
this  parallelism  it  is  plain  that  there  is  a 
lijteness  of  creation  in  the  forms  of  ani- 
mals as  well  as  in  the  forms  of  plants,  in 
that  there  is  a  progression  from  firsts  to 
outmosts,  and  from  outmosts  to  firsts.  A 
like  image  of  creation  exists  in  every 
single  thing  there  is  in  man;  for  there  is 
a  like  progression  of  love  through  wisdonj 
into  uses,  consequently  a  like  progression 
of  the  will  through  the  understanding  into 
acts,  and  of  charity  through  faith  into 
deeds.  Will  and  understanding,  also  char- 
ity and  faith,  are  the  firsts  as  their  source ; 
acts  and  deeds  are  the  outmosts  ;  from 
these,  by. means  of  the  enjoyments  of  uses, 
a  return  is  made  to  their  firsts,  which,  as 
was  said,  are  the  will  and  understanding, 
or  charity  and  faith.  That  the  return  is 
effected  by  means  of  the  enjoyments  of 
uses  is  very  evident  from  the  enjoyments 
felt  in  those  acts  and  deeds  which  are 
from  any  love,  in  that  they  flow  back  to 
the  first  of  the  love  from  which  they 
spring  and  that  thereby  conjunction  is  ef- 


334  ANGELIC    WISDOM  [n.  iJlt) 

fected.  The  enjoyments  of  acts  and  deeds 
are  what  are  called  the  enjoyments  of 
uses.  A  like  progression  from  firsts  to 
outmosts,  and  from  outmosts  to  firsts,  is 
exhibited  in  the  forms  most  purely  or- 
ganic of  affections  and  thoughts  in  man. 
In  his  brains  there  are  those  star-like 
forms  called  the  cineritious  substances; 
out  of  these  go  forth  fibers  thi'ough  the 
medullary  substance  by  the  neck  in  to.  the 
body ;  passing  through  to  the  outmosts  of 
the  body,  and  from  outmosts  returning  to 
their  firsts.  This  return  of  fibers  to  their 
firsts  is  made  through  the  blood-vessels. 
There  is  a  like  progression  of  all  affec- 
tions and  thoughts,  which  are  changes  and 
variations  of  state  of  those  forms  or  sub- 
stances, for  the  fibers  issuing  out  of  those 
forms  or  substances  are  comparatively  like 
the  atmospheres  from  the  spiritual  sun, 
which  are  containants  of  heat  and  light; 
while  bodily  acts  are  like  the  things  pro- 
duced from  the  lands  by  means  of  atmos- 
pheres, the  enjoyments  of  their  uses  re- 
turning to  the  source  from  which  they 
sprang.    But  that  the  progression  of  these 


N^  'Sl^l    CONCEKNINO    DIVINE    LOVE  335 

is  euch,  and  that  within  this  progression 
there  is  an  image  of  creation,  can  hardly 
\'te  comprehended  fully  by  the  understand- 
ing, both  because  thousands  and  myriads 
of  forj^^s  operating  in  act  appear  as  one, 
itiid  Ijecause  the  enjoyments  of  uses  do 
not  appear  as  ideas  in  the  thought,  but 
only  affect  without  distinct  perception. 
On  this  subject  see  what  has  been  de- 
(•lared  and  explained  above,  as  follows : 
The  uses  of  all  created  things  ascend  by 
degrees  of  height  to  man,  and  through 
maji  to  God  the  Creator  from  whom  they 
are  (n.  65-68).  The  end  of  creation  takes 
form  in  outmosts,  which  end  is  that  all 
things  may  return  to  the  Creator  and 
that  there  may  be  conjunction  (n.  167- 
172).  But  these  things  will  appear  in 
still  clearer  light  in  the  following  Part, 
where  the  correspondence  of  the  will  and 
understanding  with  the  heart  and  lungs 
will  be  treated  of. 

317.  (3)  Li  all  forms  of  vses  there  is  a 
kind  of  linage  of  man.  This  has  been 
shown  above  (n.  61-64).  That  all  uses, 
from  firsts  to  outmosts  and  from  outmosts 


336  ANGKLIO    WISDOM  [k.  lUl 

to  firsts,  have  relation  to  all  parts  of  man 
and  have  correspondence  with  them,  con- 
sequently that  man  is,  in  a  kind  of  image, 
a  universe,  and  conversely  that  the  uni- 
verse viewed  as  to  uses  is  in  image  a  man, 
will  be  seen  in  the  following  chapter. 

318.  (4)  In  nil  forms  of  uses  there  vi  a 
kind  of  image  of  the  Infinite  and  the  Eter- 
nal. The  image  of  the  Infinite  in  these 
forms  is  plain  from  their  conatus  and 
power  to  fill  the  spaces  of  the  whole 
world,  and  even  of  many  worlds,  to  infini- 
ty. For  a  single  seed  produces  a  tree, 
shrub,  or  plant,  which  fills  its  own  space; 
and  each  tree,  shrub,  or  plant  produces 
seeds,  in  some  cases  thousands  of  them, 
which,  when  sown  and  grown  up,  fill  their 
own  spaces;  and  if  from  each  seed  of 
these  there  should  proceed  as  many  more, 
reproduced  again  and  again,  in  the  course 
of  years  the  whole  world  would  be  filled; 
and  if  the  production  were  still  continued 
many  worlds  would  be  filled;  and  this  to 
infinity.  Estimate  a  thousand  seeds  froiik 
one,  and  multiply  the  thousand  by  a  thou- 
sand ten  times,  twenty  times,  even  to  a 


>.  o\B]     OOXCKKNINtt    OIVTNF.    LOVK  3o7 

hundred  times,  and  you  will  see.  There 
is  a  like  image  of  the  Eternal  in  these 
forms;  seeds  are  propagated  from  year  to 
year,  and  the  propagations  never  cease-, 
they  have  not  ceased  from  the  creation  of 
the  world  till  now,  and  will  not  cease  to 
eternity.  These  two  are  standing  proofs 
and  attesting  signs  that  all  things  of  the 
universe  have  been  created  by  an  Infinite 
and  Eternal  God.  Beside  these  images  of 
the  Infinite  and  Eternal,  there  is  another 
image  of  the  Infinite  and  Eternal  in  varie- 
ties, in  that  there  can  never  be  a  sub- 
stance, state,  or  thing  in  the  created  uni- 
verse the  same  as  or  identical  with  any 
other,  neither  in  atmospheres,  nor  in 
lands,  nor  in  the  forms  arising  out  of 
these.  Thus  not  in  any  of  the  things 
which  fill  the  universe  can  any  thing  the 
same  be  produced  to  eternity.  This  is 
plainly  to  be  seen  in  the  variety  of  the 
faces  of  human  beings ;  no  one  face  can  be 
found  throughout  the  world  which  is  the 
same  as  another,  nor  can  there  be  to  all 
eternity,  consequently  not  one  mind,  for 
the  face  is  the  type  of  the  mind. 


338  ANGKI.IO    WISDOM  [n.  Hll* 


AI»L  THINGS  OF  THK  CREATED  UNIVEIUSK, 
VIEWED  IN  KEFERICNCE  TO  USES,  REPRE- 
SENT MAN  IN  AN^MAGE,  AND  THIS  TES- 
TIFIES THAT  GOD  IS   A    MAN. 

319.  By  the  ancients  man  was  called  a 
microcosm,  from  his  representing  the  ma- 
crocosm, that  is,  the  universe  in  its  whole 
complex ;  but  it  is  not  known  at  the  pres- 
ent day  why  man  was  so  called  by  the 
ancients,  for  no  more  of  the  universe  or 
macrocosm  is  manifest  in  him  than  that  he 
derives  nourishment  and  bodily  life  from 
its  animal  and  vegetaljle  kingdoms,  and 
that  he  is  kept  in  a  living  condition  by 
its  heat,  sees  by  its  light,  and  hears  and 
breathes  by  its  atmospheres.  Yet  these 
things  do  not  make  man  a  microcosm,  as 
the  universe  with  all  things  thereof  is  a 
macrocosm.  The  ancients  called  man  a 
microcosm,  or  little  universe,  from  truth 
which  they  derived  from  the  knowledge  of 
correspondences,  in  which  the  most  an- 
cient people  were,  and  from  theii;  com- 
munication with  angels  of  heaven;  for  aiir 


N.   319]     CONCERNING    DIVINE    LOVE  339 

gels  of  heaven  know  from  the  things 
which  they  see  about  them  that  all  things 
of  the  universe,  viewed  as  to  uses,  repre- 
sent man  as  an  image. 

320.  But  the  truth  that  man  is  a  mi- 
crocosm, or  little  universe,  because  the 
created  universe,  viewed  as  to  uses  is, 
in  image,  a  man,  cannot  come  into  the 
thought  and  from  that  into  the  knowledge 
of  any  one  on  earth  from  the  idea  of  the 
universe  as  it  is  viewed  in  the  spiritual 
world;  and  therefore  it  can  be  corrobo- 
rated only  by  an  angel,  who  is  in  the  spir- 
itual world,  or  by  some  one  to  whom  it  has 
been  granted  to  be  in  that  world,  and  to 
see  things  which  are  there.  As  this  has 
been  granted  to  me,  I  am  able,  from  what 
I  have  seen  there,  to  disclose  this  arca- 
num. 

321.  It  should  be  known  that  the  spirit- 
ual world  is,  in  external  appearance,  wholly 
like  the  natural  world.  Lands,  mountains, 
hills,  valleys,  plains,  fields,  lakes,  rivers, 
springs  of  water  are  to  be  seen  there,  as  in 
the  natural  world ;  thus  all  things  belong- 
ing to  the  mineral  kingdom.     Paradises, 


1^40  AN<iKJ.l<"    WISDDM  [X.  321 

gardens,  groves,  woods,  and  in  them  trees 
and  shrubs  of  all  kinds  l^earing  fruit  and 
seeds ;  also  plants,  flowers,  herbs,  and  grass- 
es are  to  Ije  seen  there ;  thus  all  things  per- 
taining to  the  vegetable  kingdom.  There 
are  also  to  be  seen  there,  beasts,  birds,  and 
hshes  of  every  kind;  thus  all  things  per- 
taining to  the  animal  kingdom.  Man  there 
is  an  angel  or  spirit.  This  is  premised 
that  it  may  be  known  that  the  universe 
of  the  spiritual  world  is  wholly  like  the 
universe  of  the  natural  world,  with  this  dif- 
ference only  that  things  in  the  spiritual 
world  are  not  fixed  and  settled  like  those 
in  the  natural  world,  because  in  the  spir- 
itual world  nothing  is  natural  but  every 
thing  is  spiritual. 

322.  That  the  universe  of  that  world 
represents  man  in  an  image  can  be  clearly 
seen  from  this,  that  all  things  just  men- 
tioned (n.  321)  appear  to  the  life,  and 
take  form  about  the  angel,  and  about  the 
angelic  societies,  as  if  they  were  produced 
or  created  by  them;  they  are  about  them 
permanently,  and  do  not  pass  away.  That 
they  are  as  if  they  were  produced  or  ere- 


N.  322]     CONCERNING    DIVINK    LOVE  3^± 

ated  by  them  is  seen  by  their  no  longer 
axjpearing  when  the  angel  goes  away,  or 
when  the  society  passes  to  another  place ; 
also  when  other  angels  come  in  place  of 
these  the  apj^arance  of  all  thmgs  about 
them  is  changed — in  the  paradises  the  trees 
and  fruits  are  changed,  in  the  flower  gar- 
dens the  flowers  and  seeds,  in  the  fields 
the  herbs  and  grasses,  also  the  kinds  of 
animals  and  birds  are  changed.  Such 
things  take  form  and  are  changed  in  this 
manner,  because  all  these  things  take 
form  according  to  the  affections  and  conse- 
quent thoughts  of  the  angels,  for  they 
are  correspondences.  And  because  things 
that  correspond  make  one  with  that  to 
which  they  correspond  «hey  are  an  image 
representative  of  it.  The  image  itself  is 
not  seen  when  these  things  are  viewed 
in  their  forms,  it  is  seen  only  when  they 
are  viewed  in  respect  to  uses.  It  has  been 
granted  me  to  perceive  that  angels,  when 
their  eyes  were  opened  by  the  Lord  and 
they  saw  these  things  from  the  correspond- 
ence of  uses,  recognized  and  saw  them- 
selves therein. 


342  ANGKLIC    AVISDOM  [x.  ;;i8 

323.  Inasmucli  as  these  things  which 
have  existence  about  the  angels,  corre- 
sponding to  their  affections  and  thoughts, 
represent  a  universe,  in  that  there  are 
lands,  plants,  and  animals,  and  these  con- 
stitute an  image  representative  of  the  an- 
gel, it  is  evident  why  the  ancients  called 
man  a  microcosm. 

324.  That  this  is  so  has  been  abundant- 
ly confirmed  in  the  Arcana  Ccelestia,  also 
in  the  work  on  Heaven  and  Hell,  and  oc^ 
casionally  in  the  preceding  pages  where 
correspondence  is  treated  of.  It  has  been 
there  show^l  also  that  notliing  is  to  be 
foimd  in  the  created  universe  which  has 
not  a  correspondence  with  something  in 
man,  not  only  with  his  aifections  and  their 
thoughts,  but  also  with  his  Ix^dily  organs 
and  viscera;  not  with  these  however  as 
substances,  but  as  uses.  From  this  it  is 
that  in  the  Word,  where  the  church  and 
the  man  of  the  church  are  treated  of,  such 
frequent  mention  is  made  of  trees,  such  as 
"  olives,"  "  vines,",  and  "  cedars  ;"  of  ••  gar- 
dens" "  groves,"  and  "  woods  ;"  and  of  the 
"beasts  of  the  earth,"  "birds  of  the  air," 


3f.  324]    CONCKRNING    DIVINE    LOVE  343 

and*' fish  of  the  sea."  They  are  there  men- 
tioned because  they  correspond,  and  by  cor- 
i-espondence  make  one,  as  was  said  above ; 
consequently,  when  such  things  are  reM  in 
the  Word  by  man,  these  objects  are  not 
].)erceived  by  angels,  but  the  church  or  the 
men  of  the  church  in  respect  to  their 
states  are  perceived  instead. 

325.  Since  all  things  of  the  universe 
have  relation  in  an  image  to  man,  the  wis- 
dom and  intelligence  of  Adam  are  de- 
scribed by  the  "  garden  of  Eden,"  whei*ein 
were  all  kinds  of  trees,  also  rivers,  precious 
stones,  and  gold,  and  animals  to  which  he 
gave  names ;  by  all  of  which  are  meant 
such  things  as  were  in  Adam,  and  consti- 
tute that  which  is  called  man.  Nearly  the 
same  things  are  said  of  Ashur,  by  whom 
the  church  in  respect  to  intelligence  is  sig- 
nified (Ezek.  xxxi.  3-9) ;  and  of  Tyre,  by 
which  the  church  in  respect  to  knowledges 
of  good  and  truth  is  signified  {Ezeh.  xxviii. 
12,  13). 

326.  From  all  this  it  can  be  seen  that 
all  things  in  the  universe,  viewed  from 
uses,  have  relation  in  an  image  to  man. 


344  JiNGELiC    WISDOM  [n.  32f» 

and  that  this  testifies  that  God  is  Man. 
For  such  things  as  have  been  mentioned 
above  take  form  about  the  angelic  man, 
not  from  the  angels,  but  from  the  Lord 
through  the  angels.  For  they  take  their 
form  from  the  influx  of  the  Lord's  Divine 
Love  and  Divine  Wisdom  into  the  angel, 
who  is  a  recipient,  and  before  whose  eyes 
all  this  is  brought  forth  like  the  creation 
of  a  universe.  From  this  they  know  there 
that  God  is  a  Man,  and  that  the  created 
universe,  viewed  in  its  uses,  is  an  image 
of  God. 


ALL  THINGS  CREATED  BY  THE  LORD  ARE 
uses;  they  ARE  USES  IN  THE  ORDER, 
DEGREE,  AND  RESPECT  IN  WHICH  THEY 
HAVE  RELATION  TO  MAN,  AND  THROUGH 
MAN    TO    THE   LORD,   FROM  WHOM   [tHEY 

are]. 

327.  In  respect  to  this  it  has  been 
shown  above:  That  from  God  the  Cre- 
ator nothing  can  take  form  except  \ises 


N.  327]    CONCERNING    DIVINE    LOVE  345 

(n.  308) ;  that  the  uses  of  all  created  things 
ascend  by  degrees  from  outmost  things  to 
man,  and  through  man  to  Grod  the  Creator, 
from  whom  they  are  (n.  65-68);  that  the 
end  of  creation  takes  form  in  out  most  s, 
which  end  is,  that  all  things  may  return 
to  God  the  Creator,  and  that  there  may  be 
conjunction  (n.  167-172) ;  that  things  are 
uses  so  far  as  they  have  regard  to  the  Cre- 
ator (n.  307) ;  that  the  Divine  must  neces- 
sarily have  being  and  form  in  other  things 
created  by  itself  (n.  47-51)  ;  that  aU  things 
of  the  universe  are  recipients  according  to 
uses,  and  this  according  to  degrees  (n.  58) ; 
that  the  universe,  viewed  from  uses,  is  an 
iiaage  of  God  (n.  59);  and  many  other 
things.  From  all  which  this  truth  is  plain, 
that  all  things  created  by  the  Lord  are 
uses,  and  that  they  are  uses  in  that  order, 
degree,  and  respect  in  which  they  have 
relation  to  man,  and  through  man  to  the 
Lord  from  whom  [they  are].  It  remains 
now  that  some  things  should  be  said  in 
detail  respecting  uses. 

328.  By  man,  to  whom  uses  have  rela- 
tion, is  meant  not  alone  an  individual  but 


346  ANGELIC    WISDOM  [n.  328 

an  assembly  of  men,  also  a  society  smaller 
or  larger,  as  a  commonwealth,  kingdom,  or 
empire,  or  that  largest  society,  the  whole 
world,  for  each  of  these  is  a  man.  Like- 
wise in  the  heavens,  the  whole  angelic 
heaven  is  as  one  man  before  the  Lord,  and 
equally  every  society  of  heaven ;  from  this 
it  is  that  every  angel  is  a  man.  That  this 
is  so  may  be  seen  in  the  work  on  Heaven 
and  Hell  (n.  68-103).  This  makes  clear 
what  is  meant  by  man  in  what  follows. 

329.  The  end  of  the  creation  of  the  uni- 
verse clearly  shows  what  use  is.  The  end 
of  the  creation  of  the  universe  is  the  ex- 
istence of  an  angelic  heaven;  and  as  the 
angelic  heaven  is  the  end,  man  also  or  the 
human  race  is  the  end,  since  heaven  is 
from  that.  From  which  it  follows  that  all 
created  things  are  mediate  ends,  and  that 
these  are  uses  in  that  order,  degree,  and 
respect  in  which  they  have  relation  to 
man,  and  through  man  to  the  Lord. 

330.  Inasmuch  as  the  end  of  creation  is 
an  angelic  heaven  out  of  the  human  race, 
and  thus  the  human  race  itself,  all  other 
created  things  are  mediate  ends,  and  these, 


N.  330]     CONCERNING    DIVINE    LOVE  347 

as  having  relation  to  man,  with  a  view  to 
his  conjunction  with  the  Lord,  refer  them- 
selves to  these  three  things  in  him,  his 
body,  his  rational,  and  his  spiritual.  For 
man  cannot  be  conjoined  to  the  Lord  un- 
less he  be  spiritual,  nor  can  he  be  spiritual 
unless  he  be  rational,  nor  cau  he  be  rational 
unless  his  body  is  in  a  sound  state.  These 
three  are  like  a  house;  the  body  like  the 
foundation,  the  rational  like  the  super- 
structure, the  spiritual  like  those  things 
which  are  in  the  house,  and  conjunction 
with  the  Lord  like  dwelling  in  it.  From 
this  can  be  seen  in  what  order,  degree,  and 
respect  uses  (which  are  the  mediate  ends 
of  creation)  have  relation  to  man,  namely, 
(1)  for  sustaining  his  body,  (2)  for  per- 
fecting his  rational,  (3)  for  receiving  what 
is  spiritual  from  the  Lord. 

331.  Uses  for  sustaining  the  body  relate 
to  its  nourishment,  its  clothing,  its  habita- 
tion, its  recreation  and  enjoyment,  its  pro- 
tection and  the  preservation  of  its  state. 
The  uses  created  for  the  nourishment  of 
the  body  are  all  things  of  the  vegetable 
kingdom  suitable  for  food  and  drink,  as 


348  .\N<n:Lic  wisdom  [n.  a31 

fruits,  grapes,  grain,  pulse,  and  lierbs;  in 
the  animal  kingdom  all  things  which  are 
eaten,  as  oxen,  cows,  calves,  deer,  sheep, 
kids,  goats,  lambs,  and  the  milk  they  yield; 
also  fowls  and  hsh  of  many  kinds.  The 
uses  created  for  the  clothing  of  the  body 
are  many  other  products  of  these  two  king- 
doms ;  in  like  manner,  the  uses  for  habita- 
tion, also  for  recreation,  enjoyment,  pro- 
tection, and  preservation  of  state.  These 
are  not  mentioned  because  they  are  well 
known,  and  their  mere  enumeration  would 
hll  pages.  There  are  many  things,  to  be 
sure,  which  are  not  used  by  man ;  but  what 
is  superfluous  does  not  do  away  with  the 
use,  but  ensures  its  continuance.  Misuse 
of  uses  is  also  possible,  but  misuse  does 
not  do  away  with  use,  even  as  falsification 
of  truth  does  not  do  away  with  truth  ex- 
cept with  those  who  falsify  it. 

332.  Uses  for  perfecting  the  rational  are 
all  things  that  give  instruction  about  the 
subjects  above  mentioned,  and  are  called 
sciences  and  branches  of  study,  pertaining 
to  natural,  economical,  civil  and  moral 
aifairs,  which  are  learned  either  from  par- 


N.  332]     CONCERNING    DIVINE    LOVE  ^>49 

euts  and  teachers,  or  from  books,  or  from 
intercourse  with  others,  or  by  reflection  on 
these  subjects  by  oneself.  These  things 
perfect  the  rational  so  far  as  they  are  uses 
in  a  higher  degree,  and  they  are  permanent 
as  far  as  they  are  applied  to  life.  Space 
forbids  the  enumeration  of  these  uses,  by 
i-eason  both  of  their  multitude  and  of  their 
varied  relation  to  the  common  good. 

333.  Uses  for  receiving  the  spiritiuti 
from  the  Lord,  are  all  things  that  belong  to 
religion  and  to  worship  therefrom ;  thus  all 
things  that  teach  the  acknowledgment  and 
knowledge  of  G-od  and  the  knowledge  and 
acknowledgment  of  good  and  truth  and 
thus  eternal  life,  which  are  acquired  in  the 
same  way  as  other  learning,  from  parents, 
teachers,  discourses,  and  books,  and  es- 
pecially by  applying  to  life  what  is  so 
learned;  and  in  the  Christian  world,  by 
doctrines  and  discourses  from  the  Word, 
and  through  the  Word  from  the  Lord. 
These  uses  in  their  full  extent  may  be  de- 
scribed under  the  same  heads  as  the  uses 
of  the  body,  as  nourishment,  clothing,  hab- 
itation,   recreation    and    enjoyment,   and 


350  AXGELIC   WISDOM  [n,  3;« 

presei*vatioii  of  state,  if  onl}'  they  are  ajj- 
plied  to  the  soul;  as  nutrition  to  goods  of 
love,  clothing  to  truths  of  wisdom,  habita- 
tion to  heaven,  recreation  and  enjoyment 
to  felicity  of  life  and  heavenly  joy,  pro- 
tection to  safety  from  infesting  evils,  and 
preservation  of  state  to  eternal  life.  All 
these  things  are  given  by  the  Lord  accord- 
ing to  the  acknowledgment  that  all  bodily 
things  are  also  from  the  Lord,  and  that  a 
man  is  only  as  a  servant  and  house-steward 
appointed  over  the  goods  of  his  Lord. 

334.  That  such  things  have  been  given 
to  man  to  use  and  enjoy,  and  that  they  are 
free  gifts,  is  clearly  evident  from  the  state 
of  angels  in  the  heavens,  who  have,  like 
men  on  earth,  a  body,  a  rational,  and  a 
spiritual.  They  are  nourished  freely,  for 
food  is  given  them  daily;  they  are  clothed 
freely,  for  garments  are  given  them;  their 
dwellings  are  free,  for  houses  are  given 
them;  nor  have  they  any  care  about  all 
these  things;  and  so  far  as  they  are  ra- 
tional-spiritual do  they  have  enjoyment, 
protection,  and  preservation  of  state.  The 
difference   is  that   angels  see  that   these 


>'.  334 J     CONCERNING    DIVINE    LOVE  o51 

things,— because  created  according  to  the 
stat^  of  their  love  and  wisdom, — are  from 
the  Lord  (as  was  shown  in  the  preceding 
chapter,  n,  322);  but  men  do  not  see  this, 
because  their  harvest  returns  yearly,  and 
is  not  in  accord  with  the  state  of  their  love 
and  wisdom,  but  in  accord  with  the  care 
l>e^towed  by  them. 

335.  These  things  are  called  uses,  be- 
cause through  man  they  have  relation  to 
the  Lord;  nevertheless,  they  must  not  be 
said  to  be  uses  from  man  for  the  Lord's 
sake,  but  from  the  Lord  for  man's  sake, 
inasmuch  as  in  the  Lord  all  uses  are  infi- 
nitely one,  but  in  man  there  are  no  uses 
except  from  the  Lord ;  for  man  cannot  do 
good  from  himself,  but  only  from  the  Lord, 
arid  good  is  what  is  called  use.  The  essence 
of  spiritual  love  is  doing  good  to  others, 
not  for  the  sake  of  self  but  for  the  sake  of 
others;  infinitely  more  is  this  the  essence 
of  Divine  Love.  It  is  like  the  love  of 
parents  for  their  children,  in  that  parents 
do  good  to  their  children  from  love,  not 
for  their  own  sake  but  for  their  children's 
sake.     This   is   especially  manifest   in   a 


352  ANGELIC    WISDOM  [n.  JiiA 

mother's  love  for  her  offspring.  Because 
the  Lord  is  to  be  adored,  worshiped  and 
glorified,  He  is  supposed  to  love  adoration, 
worship,  and  glory  for  His  own  sake ;  but 
He  loves  these  for  man's  sake,  because  by 
means  of  them  man  comes  into  a  state  in 
which  the  Divine  can  flow  in  and  be  per- 
ceived; since  by  means  of  them  man  puts 
away  that  which  is  his  own,  which  hinders 
influx  and  reception,  for  what  is  man's  own, 
which  is  self-love,  hardens  the  heart  and 
shuts  it  up.  This  is  removed  by  man's  ar-.- 
knowledging  that  from  himself  comes 
nothing  but  evil  and  from  the  Lord  noth- 
ing but  good;  from  this  acknowledgment 
there  is  a  softening  of  the  heart  and 
humiliation,  out  of  which  flow  forth  adora- 
tion and  worship.  From  all  this  it  follows, 
that  the  use  which  the  Lord  performs  for 
Himself  through  man  is  that  man  may  be 
able  to  do  good  from  love,  and  since  this 
is  the  Lord's  love,  its  reception  is  the  en- 
joyment of  His  love.  Therefore,  let  no  one 
believe  that  the  Lord  is  with  those  who 
merely  worship  Him,  He  is  with  those  who 
do  His  commandments,  thus  who  perform 


N-  385]    CONCERNING    DIVINE    ^OVE  353 

uses ;  with  such  He  has  His  abode,  but  not 
with  the  former.  (See  what  was  said 
above  on  this  subject,  n.  47-49.) 


EVIL  USES  WERE  NOT  CREATED  BY  THE 
LORD,  BUT  ORIGINATED  TOGETHER  WITH 
HKLL. 

336.  AH  good  things  that  take  form  in 
act  are  called  uses ;  and  all  evil  things  that 
take  form  in  act  are  also  called  uses,  but 
evil  uses,  while  the  former  are  called 
good  uses.  Now,  since  all  good  things 
are  from  the  Lord  and  all  evil  things 
from  hell,  it  follows  that  none  but  good 
uses  were  created  by  the  Lord,  and  that 
evil  uses  arose  out  of  hell.  By  the  uses 
specially  treated  of  in  this  chapter  are 
meant  all  those  things  which  are  to  be  seen 
upon  the  earth,  as  animals  of  every  kmd 
and  plants  of  every  kind.  Such  things  of 
V>oth  kingdoms  as  are  useful  to  man  are 
from  the  Lord,  but  those  which  are  harm- 
ful to  man  are  from  hell.    Bv  uses  from 


354  ANGELIC    WISDOM  [n.  Sm 

the  Lord  are  likewise  meant  all  thiiig$ 
that  perfect  the  rational  of  man,  and  cause 
him  to  receive  the  spiritual  from  the  Lord ; 
but  by  evil  uses  are  meant  all  things  that 
destroy  the  rational,  and  make  man  unable 
to  become  spiritual.  Those  things  that  are 
harmful  to  man  are  called  uses  because 
they  are  of  use  to  the  evil  in  doing  evil, 
and  also  are  serviceable  in  absorbing  ma- 
lignities and  thus  also  as  remedies.  "  Use" 
is  employed  in  both  senses,  as  love  is 
when  we  speak  of  good  love  and  evil  love ; 
moreover,  everything  that  love  does  it 
calls  use. 

337.  That  good  uses  are  from  the  Lord, 
and  evil  uses  from  hell,  will  be  shown  in 
the  following  order. 

(1)  AVhat  is  meant  by  evil  uses  on  the 
earth. 

(2)  All  things  that  are  evil  uses  are  in 
hell,  and  all  things  that  are  good  uses  are 
in  heaven. 

(3)  There  is  unceasing  influx  from  the 
spiritual  world  into  the  natural  world. 

(4)  Those  things  that  are  evil  uses  ai-e 
effected  by  the  operation  of  influx  from 


X.   337]     CONCERNING    DIVINE    LOVE  355 

hell,  wherever  there  are  such   things  as 
correspond  thereto. 

(6)  This  is  done  by  the  lowest  spiritual 
separated  from  what  is  above  it. 

(^6)  There  are  two  forms  into  which  the 
operation  by  influx  takes  place,  the  vege- 
table and  the  animal. 

(7)  Both  these  forms  receive  the  ability 
to  propagate  their  kind  and  the  means  of 
propagation. 

338.  (1)  What  is  TYieant  by  evil  uses  on 
the  eciHh.  By  evil  uses  on  earth  are  meant 
all  noxious  things  in  both  the  animal  and 
vegetable  kingdom,  also  in  the  mineral 
kingdom.  It  is  needless  to  enumerate  all 
the  noxious  things  in  these  kingdoms,  for 
to  do  so  would  merely  heap  up  names,  and 
doing  this  without  indicating  the  noxious 
effect  that  each  kind  produces  would  not 
contribute  to  the  object  which  this  work 
has  in  view.  For  the  sake  of  information 
a  few  examples  will  suffice : — In  the  ani- 
mal kingdom  there  are  poisonous  serpents, 
scorpions,  crocodiles,  great  snakes,  homed 
owls,  screech  owls,  mice,  locusts,  frogs, 
spiders ;  also  flies,  drones,  moths,  lice,  mites ; 


35 0  ANGELIC    WISDOM  [n.  338 

ill  a  word,  creatures  that  destroy  grasses, 
leaves,  fruits,  seed,  food,  and  drink,  and 
are  harmful  to  beast  and  man.  In  the 
vegetable  kingdom  there  are  all  hurtful, 
virulent,  and  poisonous  herbs,  with  legu- 
minous plants  and  shrubs  of  like  character ; 
iind  in  the  mineral  kingdom  all  poisonous 
earths.  From  these  few  examples  it  can  be 
seen  what  is  meant  by  evil  uses  on  earth ; 
for  evil  uses  are  all  things  that  are  opposite 
to  good  uses  (of  which  in  the  preceding 
paragraph,  n.  336). 

339.  (2)  All  things  that  are  evil  uses- 
are  in  helly  and  all  things  that  are  good 
uses  are  in  heaven.  Before  it  can  be  seen 
that  all  evil  uses  that  take  form  on  earth 
are  not  from  the  Lord  but  from  hell, 
something  must  be  premised  concerning 
heaven  and  hell,  without  a  knowledge  of 
which  evil  uses  as  well  as  good  may  be 
attributed  to  the  Lord,  and  it  may  be  be- 
lieved that  they  are  together  from  cre- 
ation ;  or  they  may  be  attributed  to  nature, 
and  their  origin  to  the  sun  of  nature. 
From  these  two  errors  man  cannot  be 
delivered,  unless  he  knows  that  nothing 


X.  339]     C()X<  F>KNIS<^    DIVIIS'E    LOVE  357 

whatever  takes  form  in  the  natural  world 
that  does  not  derive  its  cause  and  there- 
fore its  origin  from  the  spiritual  world, 
and  that  good  is  from  the  Lord,  and  evil 
from  the  devil,  that  is,  from  hell.  By  the 
spiritual  world  is  meant  both  heaven  and 
hell.  In  heaven  are  to  be  seen  all  those 
things  that  are  good  uses  (of  which  in  a 
preceding  article,  n.  336).  In  hell  are  to 
be  seen  all  those  that  are  evil  uses  (see 
just  above,  n.  338,  w^here  they  are  enumer- 
ated). These  are  wild  creatures  of  every 
kind,  as  serpents,  scorpions,  great  snakes, 
crocodiles,  tigers,  wolves,  foxes,  swine,  owls 
of  different  kinds,  bats,  rats,  and  mice, 
frogs,  locusts,  spiders,  and  noxious  insects 
of  many  kinds ;  also  hemlocks  and  aconites, 
and  all  kinds  of  poisons,  both  of  herbs 
and  of  earths ;  in  a  word,  everything  hurt- 
ful and  deadly  to  man.  Such  things  ap- 
pear in  the  hells  to  the  life  precisely  like 
those  on  and  in  the  earth.  They  are  said 
to  appear  there;  yet  they  are  not  there 
as  on  earth,  for  they  are  mere  correspond- 
ences of  lusts  that  swarm  out  of  their  evil 
loves,  and  present  themselves  in  such  forms 


358  ANGELIC    WISDOM  [n.  ;«0 

before  others.  Because  there  are  such 
things  in  the  hells,  these  abound  in  foul 
smells,  cadaverous,  stercoraceous,  urinous, 
and  putrid,  wherein  the  diabolical  spirits 
there  take  delight,  as  animals  do  in  rank 
stenches.  From  this  it  can  be  seen  that 
like  things  in  the  natural  world  did  not  de- 
rive their  origin  from  the  Lord,  and  were 
not  created  from  the  beginning,  neither 
did  they  spring  from  nature  through  her 
sun,  but  are  from  hell.  That  they  are  not 
from  nature  through  her  sun  is  plain,  for 
the  spiritual  inflows  into  the  natural,  and 
not  the  reverse.  And  that  they  are  not 
from  the  Lord  is  plain,  because  hell  is  not 
from  Him,  therefore  nothing  in  hell  cor- 
responding to  the  evils  of  its  inhabitants 
is  from  Him 

340.  (3)  There  is  unceasing  influx  out 
of  the  spiritual  world  into  the  natural 
world.  He  who  does  not  know  that  there 
is  a  spiritual  world,  or  that  it  is  distinct 
from  the  natural  world,  as  what  is  prior  is 
distinct  from  what  is  subsequent,  or  as 
cause  from  the  thing  caused,  can  have  no 
knowledge  of  this  influx.     This  is  the  rea- 


N.  340]     CONCERNING    DIVINE    LOVE  359 

son  why  those  who  have  written  on  the 
origin  of  plants  and  animals  could  not  do 
othersvise  than  ascribe  that  origin  to  na- 
ture ;  or  if  to  God,  then  in  the  sense  that 
God  had  implanted  in  nature  from  the  be- 
ginning a  power  to  produce  such  things, — 
not  knowing  that  no  power  has  been  im- 
planted in  nature,  since  nature,  in  hei-self, 
is  dead,  and  contributes  no  more  to  the 
production  of  these  things  than  a  tool 
does,  for  instance,  to  the  work  of  a  me- 
chanic, the  tool  acting  only  as  it  is  con- 
tinually moved.  It  is  the  spiritual,  de- 
riving its  origin  from  the  sun  where  the 
Lord  is,  and  proceeding  to  the  outmosts  of 
nature,  that  produces  the  forms  of  plants 
and  animals,  exhibiting  the  marvels  that 
exist  in  both,  and  filling  the  forms  with 
matters  from  the  earth,  that  they  may  be- 
come fixed  and  enduring.  But  because  it 
is  now  known  that  there  is  a  spiritual 
world,  and  that  the  spiritual  is  from  the 
spiritual  sun,  in  which  the  Lord  is  and 
which  is  from  the  Lord,  and  that  the  spir- 
itual is  what  impels  nature  to  act,  as 
what  is  living  impels  what  is  dead,  also 


360  ANGELIC    WISDOM  [n.  340 

that  like  things  exist  in  the  spiritual  world 
as  in  the  natural  world,  it  can  now  b<^ 
seen  that  plants  and  animals  have  had 
their  existence  only  from  the  Lord  through 
that  world,  and  through  that  world  they 
have  perpetual  existence.  Tims  there  is 
unceasing  influx  from  the  spiritual  world 
into  the  natural.  That  this  is  so  will  be 
abundantly  corroborated  in  the  next  chap- 
ter. Noxious  things  are  produced  on  earth 
through  influx  from  hell,  by  the  same  law 
of  permission  whereby  evils  themselves 
from  hell  flow  into  men.  This  law  will  he 
set  forth  in  the  Angelic  Wisdorn,  Coneerr}- 
ing  the  Divine  Providence. 

341.  (4)  Those  things  that  are  evil  uses 
are  effected  by  the  operation  of  infiux  frcrnt 
hell,  wherever  there  are  such  things  as  cor- 
respond thereto.  The  things  that  corre- 
spond to  evil  uses,  that  is,  to  hurtful  plants 
and  noxious  animals,  are  cadaverous,  pu- 
trid, excrementitious,  stercoraceous,  ran- 
cid, and  urinous  matters :  consequently,  in 
places  where  these  are,  such  herbs  and 
such  animalcules  spring  forth  as  are  men- 
tioned above:  and  in  the  torrid  zone, like 


N.  341]     CONCERNING    DIVINE    LOVE  361 

things  of  larger  size,  as  serpents,  basilisks, 
crocodiles,  scorpions,  rats,  and  so  forth. 
Every  one  knows  that  swamps,  stagnant 
ponds,  dung,  fetid  bogs,  are  full  of  such 
things;  also  that  noxious  insects  till  the 
atmosphere  in  clouds,  and  noxious  vermin 
walk  the  earth  in  armies,  and  consume  its 
lierbs  to  the  very  roots.  I  once  observed 
in  my  garden,  that  in  the  space  of  a  half 
yard,  nearly  all  the  dust  was  turned  into 
minute  insects,  for  when  it  was  stu-red 
with  a  stick,  they  rose  in  clonds.  That  ca- 
daverous and  putrid  matters  are  in  accord 
with  these  noxious  and  useless  little  things 
and  that  the  two  are  homogeneous,  is  evi- 
ilent  from  mere  observation;  and  is  still 
more  clearly  seen  from  the  cause,  which 
is,  that  like  stenches  and  fumes  exist  in 
the  hells,  where  such  little  things  are  like- 
wise to  be  seen.  Those  hells  are  therefore 
named  accordingly ;  some  are  called  cadav- 
erous, some  stercoraceous,  some  urinous, 
and  so  on.  But  all  these  hells  are  covered 
over,  that  those  vapors  may  not  escape 
from  them.  For  when  they  are  opened  a 
very  little,  which  happens  when  novitiate 


362  ANGELIC    WISDOM  [n.  l^l 

devils  enter,  they  excite  vomiting  and 
cause  headache,  and  such  as  are  also  poi- 
sonous induce  fainting.  The  very  dust 
there  is  also  of  the  same  nature,  wherefore 
it  is  there  called  damned  dust.  From  this 
it  is  evident  that  there  are  such  noxious 
insects  wherever  there  are  such  stenches, 
because  the  two  correspond. 

342.  It  now  becomes  a  matter  of  in- 
quiry whether  such  things  spring  from 
eggs  conveyed  to  the  spot  by  means  of  air, 
or  rain,  or  water  oozing  through  the  soil, 
or  whether  they  spring  from  the  damp  and 
stenches  themselves.  That  these  noxious 
animalcules  and  insects  mentioned  above 
are  hatched  from  eggs  which  have  been 
carried  to  the  spot,  or  which  have  lain 
hidden  everywhere  in  the  ground  since 
creation,  is  opposed  to  all  observation. 
For  worms  spring  forth  in  minute  se^s, 
in  the  kernels  of  nuts,  in  wood,  in  stones, 
and  even  from  leaves,  and  upon  plants  and 
in  plants  there  are  lice  and  grubs  which 
are  accordant  with  them.  Of  flying  in- 
sects, too,  there  are  such  as  appear  in 
houses,  fields,  and  woods,  which  arise  in 


X.  342]     CONCERNING    DIVINE    LOVE  363 

like  manner  in  summer,  with  no  oviform 
matters  sufficient  to  account  for  them ;  also 
such  as  devour  meadows  and  lawns,  and  in 
some  hot  localities  fill  and  infest  the  air; 
besides  those  that  swim  and  fly  unseen  in 
hlthy  waters,  wines  becoming  sour,  and 
pestilential  air.  These  facts  of  observa- 
tion support  those  who  say  that  the  odors, 
effluvia,  and  exhalations  emitted  from 
plants,  earths,  and  ponds,  are  what  give  the 
initiative  to  such  things.  That  when  they 
have  come  forth,  they  are  afterwards  pro- 
pagated either  by  eggs  or  off-shoots,  does 
not  disprove  their  immediate  generation ; 
since  every  living  creature  along  with  its 
minute  viscera,  receives  organs  of  genera- 
tion and  means  of  propagation  (see  below, 
11.  347).  In  agreement  with  these  phe- 
nomena is  the  fact  heretofore  unknown 
that  there  are  like  things  also  in  the  hells. 
343.  That  the  hells  mentioned  above 
Lave  not  only  communication  but  conjunc- 
tion with  such  things  in  the  earths  may  be 
concluded  from  this,  that  the  hells  are  not 
distant  from  men,  but  are  about  them,  yea, 
are  within  those  who  are  e^'il ;  thus  they 


364  ANGELIC    WISDOM  [n.  343 

are  contiguous  to  the  earth;  for  man,  in 
regard  to  his  affections  and  hists,  and  con- 
sequent thoughts,  and  in  regard  to  his  ac- 
tions springing  from  these,  which  are  good 
or  evil  uses,  is  in  the  midst  either  of  angels 
of  heaven  or  of  spirits  of  hell ;  and  as  such 
things  as  are  on  the  earth  are  also  in  the 
heavens  and  hells,  it  follows  that  influx 
therefrom  directly  produces  such  things 
when  the  conditions  are  favorable.  All 
things,  in  fact,  that  appear  in  the  spiritual 
world,  whether  in  heaven  or  in  hell,  art' 
correspondences  of  alfections  or  lusts,  for 
they  take  form  there  in  accordance  with 
these;  consequently  Avhen  affections  or 
lusts,  which  in  themselves  are  spiritual, 
meet  with  homogeneous  or  correspondiiii,' 
things  in  the  earths,  there  are  present  both 
the  spiritual  that  furnishes  a  soul,  and  the 
material  that  furnishes  a  body.  Moreover, 
within  everything  spiritual  there  is  a  cona- 
tus  to  clothe  itself  with  a  body.  The  hells 
are  about  men,  and  therefore  contiguous 
to  the  eaith,  because  the  spiritual  world  is 
not  in  space,  but  is  w^here  there  is  a  cor- 
responding affection. 


N.  844]     <  OXCEKNING    DIVINE    LOVE  365 

344.  I  heard  two  presidents  of  the  Eng- 
lish Royal  Society,  8ir  Hans  Sloane  and 
Martin  Folkes,  conversing  together  in  the 
spiritual  world  abont  the  existence  of  seeds 
and  eggs,  and  abont  productions  from  them 
in  the  earths.  The  former  ascribed  them 
to  nature,  and  contended  that  nature  was 
endowed  from  creation  Avith  a  power  and 
force  to  produce  such  effects  by  means  of 
the  sun's  heat.  The  other  maintained  that 
this  force  is  in  nature  unceasingly  from 
(rod  the  Creator.  To  settle  the  discussion, 
a  beautiful  bii-d  appeared  to  Sir  Hans 
Sloane,  and  he  was  asked  to  examine  it  to 
see  whether  it  differed  in  the  smallest  par- 
ticle from  a  similar  bird  on  earth.  He  held 
it  in  his  hand,  examined  it,  and  declared 
that  there  was  no  difference.  He  knew 
indeed  that  it  was  nothing  but  an  affection 
of  some  angel  represented  outside  of  the 
angel  as  a  bird,  and  that  it  Avould  vanish 
or  cease  with  its  affection.  And  this  came 
to  pass.  By  this  experience  Sir  Hans 
Sloane  was  convinced  that  nature  contri- 
butes nothing  w^hatever  to  the  production 
of  plants  and  animals,  that  they  are  pro- 


366  ANGKLIC    WISDOM  [n.  344 

diiced  solely  by  what  flows  into  the  natural 
Avorld  out  of  the  spiritual  world.  If  that 
bird,  he  said,  were  to  be  infilled,  in  its  mi- 
nutest parts,  with  corresponding  matters 
from  the  earth,  and  thus  tixed,  it  would  be 
a  lasting  bird,  like  the  birds  on  the  earth; 
and  that  it  is  the  same  with  such  things 
as  are  from  hell.  To  this  he  added  that 
had  he  known  what  he  now  knew  of  the 
spiritual  world,  he  would  have  ascribed  to 
nature  no  more  than  this,  that  it  serves 
the  spiritual,  which  is  from  God,  in  fixing 
the  things  which  flow  in  unceasingly  into 
nature. 

345.  (5)  litis  is  effected  hy  the  lowest 
spiritual  separated  from,  what  is  above  it. 
It  was  shown  in  Part  Third  that  the  spir- 
itual flows  down  from  its  sun  even  to  the 
outmosts  of  nature  through  three  degrees, 
which  are  called  the  celestial,  the  spiritual, 
and  the  natural;  that  these  three  degrees 
are  in  man  from  creation,  consequently 
from  birth ;  that  they  are  opened  according 
to  man's  life;  that  if  the  celestial  degree 
which  is  the  highest  and  inmost  is  opened, 
man  becomes  celestial;  if  the  spiritual  de- 


N.  345]     CONCERNING    DIVINE    LOVE  367 

gree  which  is  the  middle  is  opened,  he  be- 
comes spiritual;  but  if  only  the  natural 
degree  which  is  the  lowest  and  outermost 
is  opened,  he  becomes  natural ;  that  if  man 
becomes  natural  only,  he  loves  only  corpo- 
real and  worldly  things ;  and  that  so  far  as 
he  loves  these,  so  far  he  does  not  love  ce- 
lestial and  spiritual  things,  and  does  not 
look  to  God,  and  so  far  he  becomes  evil. 
From  all  this  it  is  evident  that  the  lowest 
spiritual,  which  is  called  the  spiritual-natu- 
ral, can  be  separated  from  its  higher  de- 
grees, and  is  separated  in  such  men  as  hell 
consists  of.  This  lowest  spiritual  can  sep- 
arate itseK  from  its  higher  parts,  and  look 
to  hell,  in  men  only ;  it  cannot  be  so  sepa- 
rated in  beasts,  or  in  soils.  From  which 
it  follows  that  these  evil  uses  mentioned 
above  are  effected  on  the  earth  by  this 
lowest  spiritual  separated  from  what  is 
above  it,  such  as  it  is  in  those  who  are  in 
hell.  That  the  noxious  things  on  the  earth 
have  their  origin  in  man,  thus  from  hell. 
may  be  shown  by  the  state  of  the  land  of 
Canaan,  as  described  in  the  Word;  in  that 
when  the  childi-en  of  Israel  lived  according 


368  ANGELIC    WISDOM  [n.  345 

to  the  commandments,  the  earth  yielded 
its  increase,  likewise  the  flocks  and  herds; 
but  when  they  lived  contrary  to  the  com- 
mandments the  ground  was  barren,  and  as 
it  is  said,  accursed;  instead  of  harvests  it 
yielded  thorns  and  bria.rs,  the  flocks  and 
herds  miscarried,  and  wild  beasts  broke 
in.  The  same  may  be  inferred  from  the 
locusts,  frogs,  and  lice  in  Egypt. 

346.  (6)  There  are  tvjo  forms  into  ivhich 
the  openitlon  hij  influx  takes  place,  the  vege- 
table, and  the  animal  form.  That  there 
are  only  two  universal  forms  produced  out 
of  the  earth  is  known  from  the  two  king- 
doms of  nature,  called  the  animal  and 
the  vegetable  kingdoms,  also  that  all  the 
subjects  of  either  kingdom  possess  many 
things  in  common.  Thus  the  subjects  of 
the  animal  kingdom  have  organs  of  sense 
and  organs  of  motion  and  members  and 
viscera  that  are  actuated  by  brains,  hearts, 
and  lungs.  So  the  subjects  of  the  vege- 
table kingdom  send  dow^n  a  root  into  the 
ground,  and  bring  forth  stem,  branches, 
leaves,  flowers,  fruits,  and  seeds.  Both 
the  animal  and  the  vegetable  kingdoms,  as 


N.  34(5]     CONCERNING    DIVINE    LOVE  369 

regards  the  production  of  their  forms,  de- 
rive their  origin  from  spiritual  influx  and 
operation  out  of  the  sun  of  heaven  where 
the  Lord  is,  and  not  from  the  influx  and 
operation  of  nature  out  of  her  sun;  from 
this  they  derive  nothing  except  their  fixa- 
tion, as  was  said  above.  All  animals,  gTeat 
and  small,  derive  their  origin  from  the 
spiritual  in  the  outmost  degree,  which  is 
called  the  natural;  man  alone  from  all 
three  degrees,  called  the  celestial,  spiritual, 
and  natural.  As  each  degree  of  height  or 
discrete  degree  decreases  from  its  perfec- 
tion to  its  imperfection,  as  light  to  shade, 
by  continuity,  so  do  animals ;  there  are 
therefore  perfect,  less  perfect,  and  imper- 
fect animals.  The  perfect  animals  are  ele- 
phants, camels,  horses,  mules,  oxen,  sheep, 
goats,  and  others  which  are  of  the  herd  or 
the  flock;  the  less  perfect  are  birds;  and. 
the  imperfect  are  fish  and.  shell-fish ;  these, 
as  being  the  lowest  of  that  degree,  are  as 
it  were  in  shade,  while  the  former  are  in 
light.  Yet  animals,  since  they  live  only 
from  the  lowest  spiritual  degree,  which  is 
called  the  natural,  can  look  nowhere  else 

24 


370  angklk;   wisdom  [n.  346 

than  towards  the  earth  and  to  food  there, 
and  to  their  own  kind  for  the  sake  of  propa- 
gation; the  soul  of  all  these  is  natural  af- 
fection and  appetite.  The  subjects  of  the 
vegetable  kingdom  comprise,  in  like  man- 
ner, the  perfect,  less  perfect,  and  imperfect ; 
the  perfect  are  fruit  trees,  the  less  perfect 
are  vines  and  shrubs,  and  the  imperfect 
are  grasses.  But  plants  derive  from  the 
spiritual  out  of  which  they  spring  that 
they  are  uses,  while  animals  derive  from 
the  spiritual  out  of  which  they  spring  that 
they  are  affections  and  appetites,  as  was 
shown  above. 

347.  (T)  Each  of  these  forms  receives 
with  its  existence  the  means  of  2>ropagation. 
In  all  products  of  the  earth,  which  pertain, 
as  was  said  above,  either  to  the  vegetable 
or  to  the  animal  kingdom,  there  is  a  kind 
of  image  of  creation,  and  a  kind  of  image 
of  man,  and  also  a  kind  of  image  of  the 
infinite  and  the  eternal;  this  was  shown 
above  (n.  313-31 8) ;  also  that  the  image  of 
the  infinite  and  the  eternal  is  clearly  mani- 
fest in  the  capacity  of  all  these  for  infinite 
and  eternal  propagation.    They  all,  there- 


N.  347]    COXCERNINO    DIVINE    LOVE  371 

fore,  receive  means  of  propagation;  the 
subjects  of  the  animal  kingdom  through 
seed,  in  the  egg  or  in  the  womb,  or  by 
spawning;  and  the  subjects  of  the  vege- 
table kingdom  through  seeds  in  the  ground. 
From  which  it  can  be  seen  that  although 
the  more  imperfect  and  the  noxious  ani- 
mals and  plants  originate  through  immedi- 
ate influx  out  of  hell,  yet  afterwards  they 
are  propagated  mediately  by  seeds,  eggs,  or 
grafts ;  consequently,  the  one  position  does 
not  annul  the  other. 

348.  That  all  uses,  both  good  and  evil, 
are  from  a  spiritual  origin,  thus  from  the 
sun  where  the  Lord  is,  may  be  illustrated 
by  this  experience.  I  have  heard  that 
goods  and  truths  have  been  sent  do-^ai 
through  the  heavens  by  the  Lord  to  the 
hells,  and  that  these  same,  received  by  de- 
grees to  the  lowest  deep,  were  there  turned 
into  evils  and  falsities,  which  are  the  op- 
posite of  the  goods  and  truths  sent  down. 
This  took  place  because  recipient  subjects 
turn  all  things  that  inflow  into  such  things 
as  are  in  agreement  with  their  own  forms, 
just  as  the  white  light  of  the  sun  is  turned 


o72  ANGELIC    WI8D0M  [x.  348 

into  ugly  colors  or  into  black  in  those 
objects  whose  substances  are  interiorly  of 
such  a  form  as  to  suffocate  and  extinguish 
the  light,  and  as  stagnant  ponds,  dung-hills, 
and  dead  bodies  turn  the  heat  of  the  sun 
into  stenches.  From  all  this  it  can  be  seen 
that  even  evil  uses  are  from  the  spirit- 
ual sun,  but  that  good  uses  are  changed  in 
hell  into  evil  uses.  It  is  evident,  therefore, 
that  the  Lord  has  not  created  and  does  not 
create  any  except  good  uses,  but  that  hell 
produces  evil  uses. 


THE  VISIBLE  THINGS  IN  THE  CREATED 
UNIVERSE  BEAK  WITNESS  THAT  NATURE 
HAS  PRODUCED  AND  DOES  PRODUCE 
NOTHING,  BUT  THAT  THE  DIVINE  OUT 
OF  ITSELF,  AND  THROUGH  THE  SPIRIT- 
UAL WORLD,  HAS  PRODUCED  AND  DOES 
PRODUCE    ALL    THINGS. 

349.  Speaking  from  appearances,  most 
men  say  that  the  sun  by  heat  and  light 
produces  whatever  is  to  be  seen  in  plains. 


>'.   o4y]     COXCEKXIXG    DIVINE    LOVE  373 

lieldsj  gardens,  and  forests;  also  that  the 
sun  by  its  heat  hatches  Avorms  from  eggs, 
and  makes  prolific  the  beasts  of  the  earth 
and  the  fowls  of  the  air ;  and  that  it  even 
gives  life  to  man.  Those  who  speak  from 
appearances  only  may  speak  in  this  way 
Avithout  ascribing  these  things  to  nature, 
because  they  are  not  thinking  about  the 
matter;  as  there  are  those  who  speak  of 
the  sun  as  rising  and  setting,  and  causing 
days  and  years,  and  being  now  at  this  or 
that  altitude ;  such  joersons  speak  from  ap- 
pearances, and  in  doing  so,  do  not  ascribe 
such  effects  to  the  sun,  because  they  are 
not  thinking  of  the  sun's  fixity  or  the 
earth's  revolution.  But  those  who  confirm 
themselves  in  the  idea  that  the  sun  pro- 
duces the  things  that  appear  u^Don  the 
earth  by  means  of  its  heat  and  light,  end 
by  ascribing  all  things  to  nature,  even  the 
creation  of  the  universe,  and  become  natu- 
ralists and,  at  last,  atheists.  These  may 
continue  to  say  that  God  created  nature 
and  endowed  her  with  the  power  of  pro- 
ducing such  things,  but  this  they  say  from 
fear  of  losing  their  good  name;   and  by 


374  ANGELIC    WISDOM  [n.  341) 


God  the  Creator  they  still  mean  nature, 
and  some  mean  the  innermost  of  natui-e, 
and  then  the  Divine  things  taught  by  the 
church  they  regard  as  of  no  account 

350.  There  are  some  who  are  excusable 
for  ascribing  certam  visible  things  to  na. 
ture,  for  two  reasons.  First,  because  they 
have  had  no  knowledge  of  the  sun  of  heav- 
en, where  the  Lord  is,  or  of  influx  there- 
from, or  of  the  spiritual  world  and  its  state, 
or  even  of  its  presence  with  man,  and 
therefore  had  no  other  idea  than  that  the 
spiritual  is  a  purer  natural;  consequently, 
that  angels  are  in  the  ether  or  in  the  stars ; 
and  that  the  devil  is  either  man's  evil,  or, 
if  an  actual  existence,  that  he  is  in  the  air 
or  the  abyss;  also  that  the  souls  of  men, 
after  death,  are  either  in  the  interior  of  the 
earth,  or  in  an  undetermined  somewhere 
till  the  day  of  judgment ;  and  other  like 
things  deduced  by  fancy  out  of  ignorance 
of  the  spiritual  world  and  its  sun. 

Secondly,  they  are  excusable,  because 
they  are  unable  to  see  how  the  Divine  could 
produce  everything  that  appears  on  the 
earth,  where  there  are  not  only  good  things 


N.  350]    CONCERNIXG    DIVINE    LOVE  375 

but  also  evil  things ;  and  they  are  afraid  to 
confirm  themselves  in  such  an  idea,  lest 
they  ascribe  the  evil  things  also  to  God, 
and  form  a  material  conception  of  God, 
and  make  God  and  nature  one,  and  thus 
confound  the  two. 

For  these  two  reasons  those  are  excusa- 
ble who  have  believed  that  nature  produces 
the  visible  w^orld  by  a  power  implanted  in 
her  by  creation.  But  those  who  have  made 
themselves  atheists  by  confirmations  in 
favor  of  nature  are  not  excusable,  because 
they  might  have  confirmed  themselves  in 
favor  of  the  Divine.  Ignorance  indeed  ex- 
cuses, but  does  not  remove,  falsity  which 
has  been  confirmed,  for  such  falsity  coheres 
with  evil,  thus  with  hell.  Consequently, 
those  same  persons  who  have  confirmed 
themselves  in  favor  of  nature  to  such  an 
extent  as  to  separate  the  Divine  from  na- 
ture, regard  nothing  as  sin,  because  all  sin 
is  against  the  Divine,  and  this  they  have 
separated,  and  thus  have  rejected  it;  and 
those  who  in  spirit  regard  nothing  as  sin, 
after  death  when  they  become  spirits,  since 
they  are  in  bonds  to  hell,  rush  into  wicked- 


376  ANGKLIC    WISDOM  [x.  350 

iiesses  which  are  in  accord  Avith  the  lusts 
to  which  they  have  given  rein. 

351.  Those  who  believe  in  a  Divine 
operation  in  all  the  details  of  nature,  are 
able  by  very  many  things  they  see  in  nature 
to  confirm  themselves  in  favor  of  the  Di- 
vine, as  fully  as  others  confirm  themselves 
in  favor  of  nature,  yea,  more  fully.  For 
those  who  confirm  themselves  in  favor  of 
the  Divine  give  attention  to  the  wonders 
which  are  displayed  in  the  production  both 
of  plants  and  animals.  In  the  productiov 
of  plants,  how  out  of  a  little  seed  cast  into 
the  ground  there  goes  forth  a  root,  and  b}* 
means  of  the  root  a  stem,  and  branches, 
leaves,  flowers,  and  fruits  in  succession, 
even  to  new  seeds;  just  as  if  the  seed 
knew  the  order  of  succession,  or  the  pro- 
cess by  which  it  is  to  renew  itself. ;;  Can 
any  reasonable  person  think  that  the  sun, 
which  is  mere  fire,  has  this  knowledge^  or 
that  it  is  able  to  empower  its  heat  and 
light  to  effect  these  results,  or  is  able  to 
fashion  these  wonderful  things  in  plants, 
and  to  contemplate  use  ?  Any  man  of  ele- 
vated reason  who  sees  and  weighs  these 


N.  35l]     CONCERNING    DIVINE    LOVE  'o~7 

things,  cannot  think  otherwise  than  that 
they  come  from  Him  who  has  infinite  rea- 
son, that  is,  from  God.  Those  who  ac- 
knowledge the  Divine  also  see  and  think 
this,  but  those  who  do  not  acknowledge  the 
Divine  do  not  see  or  think  this  because 
they  do  not  wish  to ;  thus  they  sink  their 
rational  into  the  sensual,  which  draws  all 
its  ideas  from  the  lumen  which  is  proper 
to  the  bodily  senses  and  which  confirms 
their  illusions,  saying.  Do  you  not  see  the 
sun  effecting  these  things  by  its  heat  and 
light?  What  is  a  thing  that  you  do  not 
see?    Is  it  anything? 

Those  who  confirm  themselves  in  favor 
of  the  Divine  give  attention  to  the  wonders 
which  are  displayed  in  the  production  of 
animals  ;  to  mention  here  only,  in  reference 
to  eggs,  how  the  chick  in  its  seed  or  begin- 
ning lies  hidden  therein,  with  everything 
requisite  till  it  is  hatched,  also  with  every^ 
thing  pertaining  to  its  subsequent  develo])- 
ment,  until  it  becomes  a  bird  or  winged 
thing  of  the  same  form  as  its  parent.  And 
if  oiie  observes  the  living  form,  it  is  such 
as  to  fill  any  one  with  astonishment  who 


378  ANtrELIC    WISDOM  [n.  3j31 

thinks  deeply,  seeing  that  in  the  minutest 
as  in  the  largest  livino^  creatures,  even  in 
the  invisible,  as  in  the  visible,  there  are 
the  organs  of  sense,  namely,  sight,  hearing, 
smell,  taste,  and  touch;  and  organs  of  mo- 
tion which  are  muscles,  for  they  fly  and 
walk;  also  viscera  surrounding  the  heart 
and  lungs,  which  are  set  in  action  by 
brains.  That  even  the  commonest  insects 
enjoy  such  organisms  is  shown  in  their 
anatomy  as  described  by  some  writers,  and 
especially  by  Swammerdam,  in  his  Blhlia 
Naturce.  Those  who  ascribe  everything  to 
nature,  see  all  these  things,  but  they  mere- 
ly perceive  that  they  exist,  and  say  that 
nature  produces  them.  They  say  this  be- 
cause they  have  turned  their  minds  away 
from  thinking  about  the  Divine ;  and  those 
who  have  done  this  are  unable,  when  they 
see  the  wonderful  things  in  nature,  to 
think  rationally,  still  less  spiritually;  but 
they  think  sensually  and  materially;  and 
then  they  think  in  nature  from  nature, 
and  not  above  nature,  just  as  those  do  who 
are  in  hell  They  differ  from  beasts  only 
in  having  the  power  to  think  rationally, 


N.  36l]     CONCERNING    DIVINK    LOVE  379 

that  is,  in  being  able  to  understand,  and 
therefore  to  think  otherwise,  if  they  choose. 

352.  Those  who  have  averted  them- 
selves from  thinking  about  the  Divine 
when  observing  the  wonderful  things  in 
nature,  and  who  thereby  become  sensual, 
do  not  reflect  that  the  sight  of  the  eye  is 
so  gross  as  to  see  many  little  insects  as  an 
obscure  speck,  when  yet  each  one  of  these 
is  organized  to  feel  and  to  move,  and  is  ac- 
cordingly furnished  with  fibers  and  vessels, 
also  with  a  minute  heart,  pulmonary  tubes, 
viscera,  and  brains ;  also  that  these  organs 
are  woven  out  of  the  purest  substances  in 
nature,  their  tissues  corresponding  to  that 
somewhat  of  life  by  which  their  mmutest 
parts  are  separately  moved.  When  the 
sight  of  the  eye  is  so  gross  that  many  such 
creatures,  with  innumerable  particulars  in 
each,  appear  to  it  as  an  obscure  speck,  and 
yet  those  who  are  sensual  think  and  judge 
by  that  sight,  it  is  clear  how  dulled  their 
minds  are,  and  therefore  what  thick  dark- 
ness they  are  in  concerning  spiritual  things. 

353.  Any  one  who  chooses  may  confirm 
himself  in  favor  of  the  Divine  from  things 


380  ANGELIC    WISDOM  [x.  353 

seen  in  nature,  and  whoe^xr  thinks  about 
(xod  in  reference  to  life  does  so  confirm 
liimself ;  as  when  he  observes  the  birds  of 
the  air,  how  each  species  knows  its  food 
and  where  to  find  it,  recognizes  its  kind  by 
sound  and  sight,  and  which  among  other 
kinds  are  its  friends  and  which  its  ene- 
mies :  how  also  they  mate,  have  knowledge 
of  the  sexual  relation,  skilfully  build  nests, 
lay  eggs  therein,  sit  upon  these,  know  the 
period  of  incubation,  and  this  having 
elapsed,  bring  forth  their  young,  love  them 
most  tenderly,  cherish  them  under  their 
wings,  bring  them  food  and  feed  them, 
until  they  can  do  for  themselves,  perform 
the  same  offices,  and  bring  forth  a  family 
to  perpetuate  their  kind.  Any  one  who  is 
willing  to  reflect  on  the  Divine  influx 
through  the  spiritual  world  into  the  natu- 
ral can  see  such  influx  in  these  things,  and 
if  he  will,  can  say  from  his  heart.  Such 
knowledges  cannot  flow  into  these  crea- 
tures out  of  the  sun  through  its  rays  of 
light,  for  the  sun,  fiom  which  nature  de- 
rives its  origin  and  essence,  is  mere  fire, 
eonsequently  its  rays  of  light  are  wholly 


N.  353]     CONCERNING    DIVINE    LOVE  381 

dead :  and  thus  he  may  conclude  that  such 
things  are  from  the  influx  of  Divine  AVis- 
dom  into  the  outmosts  of  nature. 

354.  Any  one  may  confirm  himself  in 
favor  of  the  Divine  from  things  visible  in 
nature,  when  he  sees  larvae,  from  the  de- 
light of  some  impulse,  desiring  and  long- 
ing to  change  their  terrestial  state  to  a 
certain  likeness  of  the  heavenly  state,  and 
for  this  purpose  creeping  into  corners,  and 
putting  themselves  as  it  were  into  a  w^omb 
in  order  to  be  born  again,  and  there  be- 
coming chrysalises,  aurelias,  caterpillars, 
nymphs,  and  at  length  buttei*flies ;  and 
having  undergone  this  metamorphosis,  and 
each  after  its  kind  been  decked  with  beau- 
tiful wings,  they  ascend  into  the  air  as 
into  their  heaven,  and  there  disport  them- 
selves joyfully,  form  marriage  unions,  lay 
eggs,  and  provide  for  themselves  a  posteri- 
ty, nourished  meanwhile  wdth  pleasant  and 
sweet  food  from  flowers.  Who  that  con- 
firms himself  in  favor  of  the  Divine  from 
the  visible  things  in  nature  can  help  seeing 
a  kind  of  image  of  man's  earthly  state  in 
these  as  larvae,  and  in  them  as  butterflies 


382  ANGELIC    WISDOM  [x.  354 

an  image  of  the  heavenly  state  ?  Those 
who  confirm  themselves  in  favor  of  nature 
see  the  same  things,  but  because  in  heart 
they  have  rejected  the  heavenly  state  of 
man  they  call  them  merely  natural  in- 
stincts. 

355.  Any  one  may  confirm  himself  in 
favor  of  the  Divine  from  things  seen  in 
nature  by  giving  attention  to  what  is 
known  about  bees :  that  they  know  how 
to  collect  wax  and  suck  honey  from  herbs 
and  flowers,  and  to  build  cells  like  little 
houses,  and  set  them  in  the  form  of  a  city, 
with  streets  through  which  to  come  in  and 
go  out ;  that  they  scent  at  long  distances 
the  flowers  and  herbs  from  which  they 
collect  wax  for  their  houses  and  honey  for 
food,  and  laden  with  these  fly  back  in  a 
direct  line  to  their  hive;  thus  providing 
themselves  with  food  and  habitation  for 
the  coming  winter,  as  if  they  had  foresight 
and  knowledge  of  it.  They  also  set  over 
them  a  mistress  as  queen,  out  of  whom  a 
posterity  may  be  propagated ;  and  for  her 
they  build  a  sort  of  a  palace  over  them- 
selves with  guards  around  it;  and  when 


N.  355]     CONCERNING    DIVINE    LOVE  383 

her  time  of  bringing  forth,  is  at  hand,  slie 
goes  attended  by  her  guards  from  cell  to 
cell,  and  lays  her  eggs,  which  the  crowd  of 
followers  smear  over  to  protect  them  from 
the  air,  from  which  a  new  progeny  springs 
forth  for  them.  When  this  progeny  be- 
comes mature  enough  to  do  the  same,  it 
is  driven  from  the  hive.  The  expelled 
swarm  first  collects,  and  then  in  a  close 
body,  to  jjreserve  its  integrity,  flies  away 
in  quest  of  a  home  for  itself.  Moreover,  in 
the  autumn  the  useless  drones  are  led  out 
and  are  deprived  of  their  wings  to  prevent 
their  returning  and  consuming  the  food 
for  which  they  have  not  labored:  not  to 
mention  other  particulars.  From  all  this 
it  can  be  seen  that  bees,  because  of  their 
use  to  the  human  race,  have  from  influx 
from  the  spiritual  world,  a  form  of  govern- 
ment similar  to  that  among  men  on  earth, 
and  even  like  that  of  angels  in  heaven. 
Can  any  man  of  unimpaired  reason  fail  to 
see  that  these  doings  of  the  bees  are  not 
from  the  natural  world  ?  What  has  that 
sun,  from  w^hich  nature  springs,  in  common 
with  a  government  that  vies  with  and  re- 


384  ANGELIC    WISDOM  [n.   365 

sembles  the  goYeriiment  of  heaven  ?  From 
these  things  and  others  very  similar  to 
them  in  the  brute  creation,  the  confessor 
and  worshiper  of  nature  confirms  himself 
in  favor  of  nature,  while  the  confessor  and 
worshiper  of  God  confirms  himself  from 
the  same  things  in  favor  of  the  Divine; 
for  the  spiritual  man  sees  in  them  spiritual 
things  and  the  natural  man  natural  things, 
thus  each  according  to  his  character.  As 
for  myself,  such  things  have  been  proofs 
to  me  of  an  influx  of  the  spiritual  into  the 
natural,  that  is,  of  the  spiritual  world  into 
the  natural  world,  thus  of  an  influx  from 
the  Lord's  Divine  Wisdom.  Consider, 
moreover,  whether  you  can  think  analyti- 
cally concerning  any  form  of  government, 
or  any  civil  law,  or  moral  virtue,  or  spiritual 
truth,  unless  the  Divine  out  of  His  wisdom 
flows  in  through  the  spiritual  world  ?  For 
myself,  I  could  not  and  cannot.  For  hav- 
ing now  observed  that  influx  perceptibly 
and  sensibly  for  about  nineteen  years  con- 
tinually, I  speak  as  an  eye-witness. 

356.  Can  anything  natural  regard  use 
as  an  end  and  dispose  uses  into  series  and 


^'^.  356]     CONCEKXIXG    DIVLNE    LOVE  385 

forms?  No  one  can  do  this  unless  he  be 
wise ;  and  no  one  but  God,  whose  wisdom 
is  infinite,  can  so  give  order  and  form  to 
the  universe.  AVho  else  or  what  else  is  able 
to  foresee  and  provide  all  things  needful 
for  the  food  and  clothing  of  man, — food 
from  the  fruits  of  earth  and  from  animals, 
and  clothing  from  the  same  ?  How  marvel- 
ous that  so  insignificant  a  creature  as  the 
silk-worm  should  clothe  in  silk  and  splen- 
didly adorn  both  women  and  men,  from 
queens  and  kings  to  maidservants  and 
menservants,  and  that  insignificant  insects 
like,  the  bees  should  supply  wax  for  the 
candles  by  w^hich  temples  and  palaces  are 
made  brilliant.  These  and  many  other 
things  are  manifest  proofs  that  the  Lord 
from  Himself  by  means  of  the  spiritual 
world,  brings  about  everything  that  comes 
into  existence  in  nature. 

357.  To  this  must  be  added  that  those 
who  have  confirmed  themselves  in  favor 
of  nature,  from  the  visible  things  of  the 
world,  until  they  have  l)ecome  atheists, 
have  been  seen  by  tiie  in  the  spiritual 
world;  and  in  the  spiritual  light  their  un- 

25 


;{8()  AN«KLI<J    WISDOM  [n.  Sol 

(lerstanding  appeared  open  Ixilow,  but 
closed  above,  because  in  thought  they  had 
looked  downward  toward  the  earth,  and 
not  upward  toward  heaven.  Above  their 
sensual,  which  is  the  bottom  of  the  under- 
standing, appeared  something  like  a  veil; 
which  in  some  flashed  with  hellish  fire,  in 
some  was  black  like  soot,  and  in  some  livid 
like  a  corpse.  Therefore  let  every  one  be- 
Avare  of  confirmations  in  favor  of  nature: 
let  him  confirm  himself  in  favor  of  the  Di- 
vine ;  there  is  no  lack  of  material. 


N.  858]     CON(  EKNING    DIVINE    LOVE  38' 


PART    FIFTH. 

TWO  RECEPTACLES  AND  ABODES  FOK 
HIMSELF,  CALLED  WILL  AND  UNDER- 
STANDING, HAVE  BEEN  CREATED 
AND  FORMED  BY  THE  LORD  IN  MAN; 
THE  WILL  FOR  HIS  DIVINE  LOVE, 
AND  THE  UNDERSTANDING  FOR  HIS 
DIVINE  WISDOM. 

358.  The  Divine  Love  and  Divine  Wis- 
dom of  God  the  Creator,  who  is  the  Lord 
from  eternity.,  and  also  the  creation  of  the 
universe,  have  been  treated  of;  something 
shall  now  be  said  of  the  creation  of  man. 
We  read  (in  Gen.  i.  26)  that  man  was  cre- 
ated '•  in  the  image  of  God,  after  His  like- 
ness." By  "  image  of  God*'  is  there  meant 
the  Divine  Wisdom,  and  by  *•  likeness"  of 
God  the  Divine  Love;  since  wisdom  is 
nothing  but  an  image  of  love,  for  in  wis- 
dom love  presents  itself  to  be  seen  and  rec- 
ognized, and  because  it  is  seen  and  recog- 
nized in  wisdom,  wisdom  is  an  image  of  it. 
Moreover  love  is  the  esse  of  life,  and  wisdom 


3S8  ANGELIC    WISDOM  [n.  358 

is  the  exlstere  of  life  therefrom.  In  an- 
gels the  likeness  and  image  of  God  clearly 
appear,  since  love  from  within  shines 
forth  in  their  faces,  and  wisdom  in  their 
beauty,  and  their  beauty  is  a  form  of  their 
love.    I  have  seen  and  know. 

359.  Man  cannot  be  an  image  of  God, 
after  His  likeness,  unless  God  is  in  him 
and  is  his  life  from  the  inmost.  That  God 
is  in  man  and,  from  the  inmost,  is  his  life, 
follows  from  what  has  been  shown  above 
(n.  4-6),  that  God  alone  is  life,  and  that 
men  and  angels  are  recipients  of  life  from 
Him.  Moreover,  that  God  is  in  man  and 
that  He  makes  His  abode  with  him,  is 
known  from  the  Word ;  for  which  reason  it 
is  customary  for  preachers  to  declare  that 
men  ought  to  prepare  themselves  to  receive 
God,  that  He  may  enter  into  them,  and  be 
in  their  hearts,  that  they  may  be  His 
dwelling-place.  The  devout  man  says  the 
same  in  his  prayers,  and  some  speak  more 
openly  respecting  the  Holy  Spirit,  which 
they  believe  to  be  in  them  when  they  are 
in  holy  zeal,  and  from  that  zeal  they  think, 
speak,  and  preach.    Tliat  the  Holy  Spirit 


N.  359]     CONCERNING    DIVINE    LOVE  389 

is  the  Lord,  and  not  a  God  who  is  a  person 
by  Himself ,  has  been  shown  in  The  Doc- 
trine of  the  New  Jerusalem  Concei'nlnfj  the 
Lord  (n.  51-53) .  For  the  Lord  declares  : — 

In  that  day  ye  shall  know  that  ye  are  in  Me, 
and  I  in  you  {John  xiv.  20  ;  so  also  in  chap.  xy. 
4,  5  ;  and  chap.  xvii.  23). 

360.  Now  because  the  Lord  is  Divine 
Love  and  Divine  Wisdom,  and  these  two 
essentially  are  Himself,  it  is  necessary,  in 
order  that  He  may  abide  in  man  and  give 
life  to  man,  that  He  should  create  and 
form  in  man  receptacles  and  abodes  for 
Himself;  the  one  for  love  and  the  other 
for  wisdom.  These  receptacles  and  abodes 
in  man  are  called  will  and  understanding; 
the  receptacle  and  abode  of  love  is  called 
the  will,  and  the  receptacle  and  abode  of 
Avisdom  is  called  the  understanding.  That 
these  two  are  the  Lord's  in  man,  and  that 
from  these  two  man  has  all  his  life,  will  be 
seen  in  what  follows. 

-  361.  That  every  man  has  these  two,  will 
and  understanding,  and  that  they  are  dis- 
tinct from  each  other,  as  love  and  wisdom 
are  distinct,  is  known  and  is  not  known  in 


390  AXGELIC    WISDOM  [x.  361 

the  world.  It  is  known  from  common  per- 
ception, but  it  is  not  known  from  thought 
and  still  less  from  thought  when  written 
out ;  for  who  does  not  know  from  common 
perception  that  the  will  and  the  under- 
standing are  two  distinct  things  in  man? 
For  every  one  perceives  this  when  he  hears 
it  stated,  and  may  himself  say  to  another, 
This  man  means  well,  but  does  not  under- 
stand clearly;  while  that  one's  understand- 
ing is  good,  but  his  will  is  not;  I  like  the 
man  whose  understanding  and  will  are  both 
good;  but  I  do  not  like  him  whose  under- 
standing is  good  and  his  will  bad.  Yet 
when  he  thinks  about  the  will  and  the  un- 
derstanding he  does  not  make  them  two 
and  distinguish  them,  but  confounds  them, 
since  his  thought  then  acts  in  common  with 
the  bodily  sight.  When  writing  he  appre- 
hends still  less  that  will  and  understanding 
are  two  distinct  things,  because  his  thought 
then  acts  in  common  with  the  sensual,  that 
is,  with  what  is  the  man's  own.  From  this 
it  is  that  some  can  think  and  speak  well, 
but  cannot  write  well.  This  is  common 
with  women.     It  is  the  same  with  many 


N.  36l]     CONCERNING    DIVINE    LOVE  391 

other  things.  Is  it  not  known  by  everyone 
from  common  perception  that  a  man  whose 
life  is  good  is  saved,  but  that  a  man  whose 
life  is  bad  is  condemned?  Also  that  one 
whose  life  is  good  will  enter  the  society  of 
angels,  and  will  there  see,  hear,  and  speak 
like  a  man?  Also  that  one  who  from  jus- 
tice does  what  is  just  and  from  what  is 
right  does  right,  has  a  conscience  ?  But  if 
one  lapses  from  common  perception,  and 
submits  these  things  to  thought,  he  does 
not  know  what  conscience  is ;  or  that  the 
soul  can  see,  hear,  and  speak  like  a  man: 
or  that  the  good  of  life  is  anything  except 
giving  to  the  poor.  And  if  from  thought 
you  write  about  these  things,  you  confirm 
them  by  appearances  and  fallacies,  and  by 
words  of  sound  but  of  no  substance.  For 
this  reason  many  of  the  learned  who  have 
thought  much,  and  especially  who  have 
written  much,  have  weakened  and  obscured, 
yea,  have  destroyed  their  common  percep- 
tion ;  while  the  simple  see  more  clearly 
what  is  good  and  true  than  those  who  think 
themselves  their  superiors  in  wisdom. 
This  common  perception  comes  by  influx 


392  ANGELIC    WISDOM  [n.  3(')1 

from  heaven,  and  descends  into  thought 
even  to  sight ;  but  thought  separated  from 
common  perception  falls  into  imagination 
from  the  sight  and  from  what  is  man's 
own.  You  may  observe  that  this  is  so. 
Tell  some  truth  to  any  one  that  is  in  com- 
mon perception,  and  he  will  see  it;  tell  him 
that  from  Cxod  and  in  God  we  are  and  live 
and  are  moved,  and  he  will  see  it ;  tell  him 
that  God  dwells  with  man  in  love  and  in 
wisdom,  and  he  will  see  it ;  tell  him  further 
that  the  will  is  the  receptacle  of  love,  and 
the  understanding  of  wisdom,  and  explain 
it  a  little,  and  he  will  see  it;  tell  him  that 
God  is  Love  itself  and  Wisdom  itself,  and 
he  will  see  it;  ask  him  what  conscience  is, 
and  he  will  tell  you.  But  say  the  same 
things  to  one  of  the  learned,  who  has  not 
thought  from  common  perception,  but  from 
principles  or  from  ideas  obtained  from  the 
world  through  sight,  and  he  will  not  see 
Then  consider  which  is  the  wiser. 


N.  362]     CONCERNIXG    DIVINE    LOVE  393 


WILL  AND  UNDERSTANDING,  WHICH  ARE 
THE  RECEPTACLES  OF  LOVE  AND  WIS- 
DOM, ARE  IN  THE  BRAINS,  IN  THE 
WHOLE  AND  IN  EVERY  PART  OF  THEM, 
AND  THEREFROM  IN  THE  BODY,  IN  THE 
WHOLE  AND  IN  EVERY  PART  OF  IT. 

362.  This  shall  be  shown  in  the  follow- 
ing order: — 

(1)  Love  and  wisdom,  and  will  and  un- 
derstanding therefrom,  make  the  very  life 
of  man. 

(2)  The  life  of  man  in  its  first  princi- 
ples is  in  the  brains,  and  in  its  deriva- 
tives in  the  body. 

(3)  Such  as  life  is  in  its  first  princi- 
ples, such  it  is  in  the  whole  and  in  every 
part. 

(4)  By  means  of  first  principles  life  is 
in  the  whole  from  every  part,  and  in  every 
part  from  the  whole. 

(5)  Such  as  the  love  is,  such  is  the 
wisdom,  consequently  such  is  the  man. 

363.  (1)  Loce  and  wlsdoni,  and  will 
and    understanding    therefroniy    make    the 


394  ANGELIC    WKDOM  [n.  M^Pj 

very  life  of  man.  Scarcely  any  one  knows 
what  life  is.  When  one  thinks  about  life, 
it  seems  as  if  it  were  a  fleeting  something, 
of  which  no  distinct  idea  is  possible.  It 
so  seems  because  it  is  not  known  that 
God  alone  is  life,  and  that  His  life  is 
Divine  Love  and  Divine  Wisdom.  From 
tliis  it  is  evident  that  in  man  life  is  noth- 
ing else  than  love  and  wisdom,  and  that 
there  is  life  in  man  in  the  degree  in  Avhicli 
he  receives  these.  It  is  known  that  heat 
and  light  go  forth  from  the  sun,  and  that 
all  things  in  the  universe  are  recipients 
and  grow  warm  and  bright  in  the  degree 
in  which  they  receive.  So  do  heat  and 
light  go  forth  from  the  sun  where  the  Lord 
is ;  the  heat  going  forth  therefrom  is  love 
and  the  light  wisdom  (as  shown  in  Part 
Second).  Life,  therefore,  is  from  these  two 
which  go  forth  from  the  Lord  as  a  sun. 
That  love  and  wisdom  from  the  Lord  is 
life  can  be  seen  also  from  this,  that  man 
grows  torpid  as  love  recedes  from  him,  and 
stupid  as  wisdom  recedes  from  him,  and 
that  were  they  to  recede  altogether  he 
would  become  extinct.     There  are  many 


N.   363]     COXCEKNING    DIVINE    LOVE  395 

things  pertaining  to  love  ^^'hich  have  re- 
ceived other  names  because  they  are  deriv- 
atives, such  as  affections,  desires,  appetites, 
and  their  pleasures  and  enjoyments;  and 
there  are  many  things  pertaining  to  wis- 
dom, such  as  perception,  reflection,  recol- 
lection, thought,  intention  to  an  end ;  and 
there  are  many  pertaining  to  both  love  and 
wisdom,  such  as  consent,  conclusion,  and- 
determination  to  action ;  beside  others.  All 
of  these,  in  fact,  pertain  to  both,  but  they 
are  designated  from  the  more  prominent 
and  nearer  of  the  two.  From  these  two  are 
derived  ultimately  sensations,  those  of 
sight,  hearing,  smell,  taste,  and  touch,  with 
their  enjoyments  and  pleasures.  It  is  ac- 
cording to  appearance  that  the  eye  sees : 
but  it  is  the  understanding  that  sees 
through  the  eye;  consequently  seeing  is 
predicated  also  of  the  understanding.  The 
appearance  is  that  the  ear  hears  :  but  it  is 
the  understanding  that  hears  through  the 
ear;  consequently  hearing  is  predicated 
also  of  attention  and  giving  heed,  which 
pertain  to  the  understanding.  The  appear- 
ance is  that  the  nose  smells,  and  the  tongue 


396  ANGELIC    WISDOM  [n.  363 

testes :  but  it  is  the  understanding  that 
smells  and  also  tastes  by  virtue  of  its  jier- 
ception ;  tlierefore  smelling  and  tasting  are 
predicated  also  of  perception.  So  in  other 
cases.  The  sources  of  all  these  are  love 
and  wisdom;  from  which  it  can  be  seen 
that  these  two  make  the  life  of  man. 

364.  Everyone  sees  that  the  under- 
standing is  the  receptacle  of  wisdom,  but 
few  see  that  the  will  is  the  receptacle  of 
love.  This  is  because  the  will  does  not 
act  at  all  by  itself,  but  only  through  the 
understanding;  also  because  the  love  of 
the  will,  in  passing  over  into  the  wisdom 
of  the  understanding,  is  first  changed  into 
affection,  and  thus  passes  over;  and  aifec- 
tion  is  not  perceived  except  by  some- 
thing pleasant  in  thinking,  speaking,  and 
acting,  which  is  not  noticed.  Still  it  is 
evident  that  love  is  from  the  will,  for  the 
leason  that  eveiy  one  wills  what  he  loves, 
and  does  not  will  what  he  does  not  love. 

365.  (2)  The  life  of  man  hi  its  first 
principles  is  in  the  brains,  and  in  its  de- 
rivatives in  the  hodij.  In  first  principles 
means    in    its    firsts,  and    in    derivatives 


X.  Sdo']     CONCERNING    DIVINE    LOVE  397 

means  in  what  is  brought  forth  and 
formed  from  its  firsts.  By  life  in  first 
principles  is  meant  will  and  understand- 
ing. These  two  are  what  are  in  their 
first  principles  in  the  brains,  and  in  their 
derivatives  in  the  body.  It  is  evident  that 
the  first  principles  or  firsts  of  life  are  in 
the  brains : — 

(1)  From  the  feeling  itself;  since  man 
perceives,  when  he  exerts  his  mind  and 
thinks,  that  he  thinks  in  the  brain.  He 
draws  in  as  it  were  the  sight  of  the  eye, 
contracts  the  forehead,  and  perceives  the 
mental  process  to  be  within,  especially  in- 
side the  forehead  and  somewhat  above  it. 

(2)  From  man's  formation  in  the  wom)j ; 
in  that  the  brain  or  head  is  first  devel 
oped,  and  continues  for  some  time  larger 
than  the  body. 

(3)  In  that  the  head  is  above  and  the 
body  below;  and  it  is  according  to  order 
for  the  higher  to  act  upon  the  lower,  and 
not  the  reverse, 

(4)  In  that,  when  the  brain  is  injured 
in  the  womb  or  by  a  wound  or  by  dis- 
ease or  by  excessive  application,  thought 


398  ANGELIC    WISDOM  [x.  3f>.3 

is  weakened  and  sometimes  the  mind  be- 
comes deranged. 

(5)  In  that  all  the  external  senses  of 
the  body,  sight,  hearing,  smell,  and  taste, 
with  touch  (the  universal  sense)  as  also 
speech,  are  in  the  front  part  of  the  head, 
which  is  called  the  face,  and  communi- 
cate immediately  through  fibers  Avith  the 
brains,  and  derive  therefrom  their  sensi- 
tive and  active  life. 

(6)  It  is  from  this  that  affections,  which 
are  of  love,  appear  imaged  fort  A  in  the  face, 
and  that  thoughts,  which  are  of  wisdom, 
are  revealed  in  a  kind  of  sparkle  of  the 
eyes. 

(7)  Anatomy  teaches  that  all  fibers  de- 
scend from  the  brains  through  the  neck 
into  the  body,  and  that  none  ascend  from 
the  body  through  the  neck  into  the  brains. 
And  where  the  fibers  are  in  their  first 
principles  or  firsts,  there  life  is  in  its  first 
principles  or  firsts.  Will  any  one  venture 
to  deny  that  life  has  its  origin  where  the 
fibers  have  their  origin  ? 

(8)  Ask  any  one  of  common  percep- 
tion where  his  thought  resides  or  where  he 


N.  365]     COXCEKXIXG    DIVINE    LOVE  399 

thinks,  and  he  will  say,  In  the  head.  Then 
appeal  to  some  one  who  has  assigned  the 
seat  of  the  soul  to  some  gland  or  to  the 
heart  or  somew^here  else,  and  ask  him 
where  aifection  and  thought  therefrom 
are  in  their  firsts,  wliether  they  are  not  in 
the  brain  ?  and  he  will  answer.  No,  or  that 
he  does  not  know.  The  cause  of  this  igno- 
rance may  be  seen  above  (n.  361). 

366.  (3)  Sucli  as  life  is  in  its  first  prin- 
ciples^  such  it  is  in  the  whole  and  in  every 
part.  That  this  may  be  perceived,  it  shall 
now  be  told  where  in  the  brains  these  first 
principles  are,  and  how^  they  become  deriv- 
ative. Anatomy  shows  where  in  the  brains 
these  first  principles  are;  it  teaches  that 
there  are  tw^o  brains;  that  these  are  con- 
tinued from  the  head  into  the  spinal  col- 
umn ;  that  they  consist  of  two  substances, 
called  cortical  substance  and  medullary 
substance;  that  cortical  substance  consists 
of  innumerable  gland-like  forms,  and  med- 
ullary substance  of  innumerable  fiber-like 
forms.  Now  as  these  little  glands  are  heads 
of  fibrils,  they  are  also  their  first  prin- 
ciples    For  from  these,  fibers  begin  and 


400  ANGELIC    WISDOM  [x.  gtjt) 

thereupon  go  forth,  gradually  bundling 
themselves  into  nerves.  These  bundles 
or  nerves,  when  formed,  descend  to  the 
organs  of  sense  in  the  face,  and  to  the 
organs  of  motion  in  the  body,  and  form 
them.  Consult  any  one  skilled  in  the 
science  of  anatomy,  and  you  Avill  be  con- 
vinced. This  cortical  or  glandular  sub- 
stance constitutes  the  surface  of  the  cere- 
brum, and  also  the  surface  of  the  corpora 
striata,,  from  which  proceeds  the  medulla 
oblongata ;  it  also  constitutes  the  middle 
of  the  cerebellum,  and  the  middle  of  the 
si)inal  marrow.  But  medullary  or  fibril- 
lary substance  everyAvhere  begins  in  and 
proceeds  from  the  cortical;  out  of  it 
nerves  arise,  and  from  them  all  things  of 
the  body.  That  this  is  true  is  proved  by 
dissection.  They  who  know  these  things, 
either  from  the  study  of  anatomical  science 
or  from  the  testimony  of  those  who  are 
skilled  in  the  science,  can  see  that  the 
first  principles  of  life  are  in  the  same 
place  as  the  beginnings  of  the  libers,  and 
that  fibers  cannot  go  forth  from  them- 
selves, but  must  go  fortli  from  first  princi- 


N.  30d]     CONCERNING    DIVINE    LOVE  401 

pies.  These  first  principles,  that  is,  begin- 
nings, which  appear  as  little  glands,  are 
almost  countless ;  their  multitude  may  be 
compared  to  the  multitude  of  stars  in  the 
universe ;  and  the  multitude  of  fibrils  com- 
ing out  of  them  may  be  compared  to  the 
multitude  of  rays  going  forth  from  the 
stars  and  bearing  their  heat  and  light  to 
the  earth.  The  multitude  of  these  little 
glands  may  also  be  compared  to  the  multi- 
tude of  angelic  societies  in  the  heavens, 
which  also  are  countless,  and,  I  have  been 
told,  are  in  like  oi*der  as  the  glands.  Also 
the  multitude  of  fibrils  going  out  from 
these  little  glands  may  be  compared  to 
the  spiritual  truths  and  goods  which  in 
like  manner  flow  down  from  the  angelic 
societies  like  rays.  From  this  it  is  that 
man  is  like  a  universe,  and  like  a  heaven 
in  least  form  (as  has  been  frequently  said 
and  shown  above).  From  all  which  it  can 
now  be  seen  that  such  as  life  is  in  first 
principles,  such  it  is  in  derivatives;  or 
such  as  it  is  in  its  firsts  in  the  brains,  such 
it  is  in  the  things  arising  therefrom  in  the 
body 

26 


402  ANGELIC    WISDOM  [n.  307 

367.  (4)  By  means  of  first  jjt'mclfj/.es 
life  is  In  the  wliole  from,  every  j^ort,  ami  in 
every  part  from  the  lohole.  This  is  because 
the  whole,  which  is  the  brain  and  the  body 
together,  is  originally  made  up  of  nothing 
but  fibers  proceeding  from  their  first  prin- 
ciples in  the  brains.  It  has  no  other  origin, 
as  is  evident  from  what  has  been  shown 
just  above  (n.  366);  consequently,  the  whole 
is  from  every  part ;  and  by  means  of  these 
first  principles  life  is  in  every  part  from 
the  whole,  because  the  whole  dispenses  to 
each  part  its  task  and  needs,  thereby  mak- 
ing it  to  be  a  part  in  the  whole.  In  a  word, 
the  whole  has  existence  from  the  parts, 
and  the  parts  have  permanent  existence 
from  the  whole.  That  there  is  such  re- 
ciprocal communion,  and  conjunction  there- 
by, is  clear  from  many  things  in  the  lx)dy. 
For  the  same  order  prevails  there  as  in  a 
state,  commonwealth,  or  kingdom ;  the  com- 
munity has  its  existence  from  the  indi- 
viduals which  are  its  parts,  and  the  parts  or 
individuals  have  permanent  existence  from 
the  community.  It  is  the  same  with  every 
thing  that  has  form,  most  of  all  in  man. 


N.  3(>8]     CONCERNING    DIVINE    LOVE  403 

368.  (o)  Such  as  the  love  isj  such  is  the 
wisdoin,  consequently  such  is  the  man.  For 
such  as  the  love  and  wisdom  are,  such  are 
the  will  and  understanding,  since  the  will 
is  the  receptacle  of  love,  and  the  under- 
standing of  wisdom,  as  has  been  shown 
above ;  and  these  two  make  the  man  and 
liis  character.  Love  is  manifold,  so  mani- 
fold that  its  varieties  are  limitless ;  as  can 
l^e  seen  from  the  human  race  on  the  earths 
and  in  the  heavens.  There  is  no  man  or 
angel  so  like  another  that  there  is  no  dif- 
ference. Love  is  what  distinguishes;  for 
every  man  is  his  own  love.  It  is  supposed 
that  wisdom  distinguishes;  but  wisdom  is 
from  love ;  it  is  the  form  of  love ;  love  is 
the  esse  of  life,  and  wisdom  is  the  existere 
of  life  from  that  esse.  In  the  world  it  is 
believed  that  the  understanding  makes  the 
man ;  but  this  is  believed  because  the  un- 
derstanding can  be  elevated,  as  was  shown 
above,  into  the  light  of  heaven,  giving 
man  the  appearance  of  being  wise ;  yet  so 
much  of  the  understanding  as  transcends, 
that  is  to  say,  so  much  as  is  not  of  the 
love,  although  it  appears  to  be  man's  and 


404  AJS^GELIC    WISDOM  [n.  368 

therefore  to  determine  man's  character,  is 
only  an  appearance.  For  so  much  of  the 
understanding  as  transcends  is,  indeed, 
from  the  love  of  knowing  and  being  wise, 
but  not  at  the  same  time  from  the  love  of 
applying  to  life  what  man  knows  and  is 
wise  in.  Consequently,  in  the  world  it 
either  in  time  passes  away  or  lingers  out- 
side of  the  thmgs  of  memory  in  its  mere 
borders  as  something  ready  to  drop  oft"; 
and  therefore  after  death  it  is  separated, 
no  more  of  it  remaining  than  is  in  accord 
with  the  spirifs  own  love.  Inasmuch  as 
love  makes  the  life  of  man,  and  thus  the 
man  himself,  all  societies  of  heaven,  and 
all  angels  in  societies,  are  arranged  ac- 
cording to  affections  belonging  to  love, 
and  no  society  nor  any  angel  in  a  so- 
ciety according  to  anything  of  the  un- 
derstanding separate  from  love.  So  like- 
wise in  the  hells  and  their  societies,  but 
in  accordance  with  loves  opposite  to  tl^" 
heavenly  loves.  From  all  this  it  can  be 
seen  that  such  as  the  love  is  such  is  the 
wisdom,  and  consequently  such  is  the 
man. 


N.  309]     CONCEKNIXG    DIVINE    LOVE  405 

369.  It  is  acknowledged,  indeed,  that 
man  is  such  as  his  reigning  love  is,  but 
only  in  respect  to  his  mind  and  disposition, 
not  in  respect  to  his  body,  thus  not  wholly. 
But  it  has  been  made  known  to  me  by  much 
experience  in  the  spiritual  world,  that  man 
from  head  to  foot,  that  is,  from  things  pri- 
mary in  the  head  to  the  outmosts  in  the 
body,  is  such  as  his  love  is.  For  all  in  1  he 
spiritual  world  are  forms  of  their  own 
love;  the  angels  forms  of  heavenly  love, 
the  devils  of  hellish  love  ;  the  devils  de- 
formed in  face  and  body,  but  the  angels 
beautiful  in  face  and  bod}'.  Moreover, 
Avhen  their  love  is  assailed  their  faces  are 
changed,  and  if  much  assailed  they  wholly 
disappear.  This  is  peculiar  to  that  world, 
and  so  happens  because  their  bodies  make 
one  with  their  minds.  The  reason  is  evi- 
dent from  what  has  been  said  above,  that 
all  things  of  the  body  are  derivatives,  that 
is,  are  things  woven  together  by  means  of 
fibers  out  of  first  princix)les,  which  are  re- 
ceptacles of  love  and  wisdom.  Howsoever 
these  first  principles  may  be,  their  deriva- 
tives cannot  be  different;  therefore  wher- 


406  ajsgelk;   wisdom  [x.  ;j<;i» 

ever  iirst  principles  go  their  derivatives 
follow,  and  cannot  be  separated.  For  this 
reason  he  who  raises  his  mind  to  the  Lord 
is  wholly  raised  up  to  Him,  and  he  wlio 
casts  his  mind  down  to  hell  is  wholly 
cast  down  thither ;  conse(j[uently  the  whole 
man,  in  conformity  to  his  life's  love,  comes 
either  into  -heaven  or  into  hell.  That  man's 
mind  is  a  man  because  God  is  a  Man.  and 
that  the  body  is  the  mind's  external,  which 
feels  and  acts,  and  that  they  are  thus  one 
and  not  two,  is  a  matter  of  angelic  wisdom. 
370.  It  is  to  be  observed  that  the  very 
forms  of  man's  members,  organs,  and  vis- 
cera, as  regards  the  structure  itself,  are 
from  fibers  that  arise  out  of  their  tirst 
principles  in  the  brains :  but  these  become 
fixed  by  means  of  such  substances  and 
matters  as  are  in  earths,  and  from  earths 
in  air  and  in  ether.  This  is  effected  by 
means  of  the  blood.  Consequently,  in  or- 
der that  all  parts  of  the  body  inay  l^e 
maintained  in  their  formation  arid  ren- 
dered permanent  in  their  functions,  man 
requires  to  be  nourished  by  material  food, 
and  to  be  continually  renewed. 


N.  ail]     CONCEK^'I^G    I»I\INE    LOVE  407 

THfeKE  IS  A  COEKESPOXDEXCE  OF  THE 
WILL  WITH  THE  HEART,  ANB  OF  THE 
UXIJERSTANDING  WITH    THE    LUNG8. 

371.  This  shall  be  shown  in  the  follow- 
ing series : — 

(1)  All  things  of  the  mind  have  relation 
to  the  will  and  understanding,  and  all 
things  of  the  body  to  the  heart  and  lungs. 

(2)  There  is  a  correspondence  of  the 
Avill  and  imderstanding  with  the  heart  and 
lungs,  consequently  a  correspondence  of 
all  things  of  the  mind  with  all  things  of 
the  body. 

(3)  The  will  corresponds  to  the  heart. 

(4)  The  understanding  corresponds  to 
the  lungs. 

(5)  By  means  of  this  correspondence 
many  arcana  relating  to  the  will  and  un- 
derstanding, thus  also  to  love  and  wisdom, 
may  be  disclosed. 

(6)  Man's  mind  is  his  spirit,  and  the 
spirit  is  the  man,  while  the  body  is  the  ex- 
ternal by  means  of  which  the  mind  or 
spirit  feels  and  acts  in  its  world. 


408  ANGELIC    Wl.SJ>OM  [s.  871 

(7)  The  conjunction  of  man's  spirit 
with  his  body  is  by  means  of  the  corre- 
spondence of  his  will  and  understanding 
with  his  heart  and  lungs,  and  their  separa- 
tion is  from  non-correspondence. 

372.  (1)  All  things  of  the  mind  It  ace 
relation  to  the  will  and  understanding, 
and  all  things  of  the  body  to  the  hea/rt 
aiul  lungs.  By  the  mind  nothing  else  is 
meant  than  the  will  and  understanding, 
which  in  their  complex  are  all  things  that 
affect  man  and  all  that  he  thinks,  thus  all 
things  of  man's  affection  and  thought. 
The  things  that  affect  man  are  of  his  will, 
and  the  things  that  he  thinks  are  of  his 
understanding.  That  all  things  of  man's 
thought  are  of  his  understanding  is  known, 
since  he  thinks  from  the  understanding; 
but  it  is  not  so  well  known  that  all  things 
of  man's  ■  affection  are  of  his  will,  this  is 
not  so  well  known  because  when  man  is 
thinking  he  pays  no  attention  to  the  affec- 
tion, but  only  to  what  he  is  thinking;  just 
as  when  he  hears  a  person  speaking,  he 
pays  no  attention  to  the  tone  of  the  voice 
but  only  to  the   language.    Yet  affection 


S.   372]     COXCERXIXG    DIVINE    LOVE  409 

is  related  to  thought  as  the  tone  of  the 
voice  is  to  the  language;  consequently  the 
affection  of  the  one  speaking  is  known  by 
the  tone,  and  his  thought  by  the  language. 
Alfection  is  of  the  will,  because  all  affec- 
tion is  of  love,  and  the  will  is  the  rece})- 
tacle  of  love,  as  was  shown  above.  He 
tiiat  is  not  aware  that  affection  is  of  the 
will  confounds  affection  with  understand- 
ing, for  he  declares  it  to  be  one  with 
thought,  yet  they  are  not  one  but  act  as 
one.  That  they  are  confounded  is  evident 
from  the  common  expression,  I  think  I 
will  do  this,  meaning,  I  will  to  do  it.  But 
that  they  are  two  is  also  evident  from  a 
common  expression,  I  wish  to  think  about 
rhis  matter;  and  when  one  thinks  about 
it,  the  affection  of  the  will  is  present  in 
the  thought  of  the  understanding,  like  the 
tone  in  speech,  as  was  said  before.  That 
all  parts  of  the  body  have  relation  to  the 
heart  and  lungs  is  kiiowTi,  but  that  there 
is  a  correspondence  of  the  heart  and  lungs 
Avith  the  will  and  understanding  is  not 
known.  This  subject  will  therefore  be 
treated  in  what  follows. 


410  ANGELIC    \M.SJ>OM  [x.  373 

373.  Because  the  will  and  understand- 
ing are  the  receptacles  of  love  and  wisdom, 
these  two  are  organic  forms,  or  forms  or- 
ganized out  of  the  purest  substances;  for 
such  they  must  be  to  be  receptacles.  Jt 
is  no  objection  that  their  organization  is 
impercei)tible  to  the  eye;  it  lies  beyond 
the  reach  of  vision,  even  when  this  is  in- 
creased by  the  microscope.  The  smallest 
insects  are  also  too  small  to  be  seen,  yet 
they  have  organs  of  sense  and  motion,  for 
they  feel,  walk,  and  fly.  That  thej'  have 
brains,  hearts,  pulmonary  pipes,  and  vis- 
cera, acute  observers  have  discovered  from 
their  anatomy  by  means  of  the  microscope. 
Since  minute  insects  themselves  are  not 
visible,  and  still  less  so  their  component 
visceiu,  and  since  it  is  not  denied  that 
they  are  organized  even  to  each  single 
particle  in  them,  how  can  it  be  said  that 
the  two  receptacles  of  love  and  wisdom, 
called  will  and  understanding,  are  not 
organic  forms?  How  can  love  and  wis- 
dom, which  are  life  from  the  Lord,  act 
upon  w^hat  is  not  a  subject,  or  upon  what 
has   no   substantial   existence?     Without 


N.  373]     CONOERNIJfG    DIVINE    LOVE  411 

organic  fonns,  how  can  thought  inhere; 
and  from  thought  inherent  in  nothing 
can  one  speak?  Is  not  the  brain,  where 
thought  comes  forth,  complete  and  organ- 
ized in  every  part?  The  organic  forms 
themselves  are  there  visible  even  to  the 
naked  eye ;  and  the  receptacles  of  the  will 
and  understanding,  in  their  first  princi- 
ples, are  plainly  to  be  seen  in  the  cortical 
substance,  where  they  are  perceptible  as 
minute  glands  (on  which  see  above,  n.  366). 
Do  not,  I  pray,  think  of  these  things  from 
an  idea  of  vacuum.  Vacuum  is  nothing, 
and  in  nothing  nothing  takes  place,  and 
from  nothing  nothing  comes  forth.  (On 
the  idea  of  vacuum,  see  above,  n.  82.) 

374.  (2)  There  is  a  correspondence  of 
the  will  and  understanding  with  the  heart 
and  lungsy  consequently  a  correspondence  of 
all  things  of  the  mind  tvith  all  things  of 
the  body.  This  is  ncAv:  it  has  hitherto 
been  unknown  because  it  has  not  been 
known  wiat  the  spiritual  is,  and  how  it 
differs  from  the  natural;  therefore  it  has 
not  been  known  what  correspondence  is; 
for    there    is    a    correspondence    between 


412  ANGELIC    WISDOM  [x    874 

things  spiritual  and  things  natural,  and 
by  means  of  correspondence  they  are  con- 
joined. It  is  said  that  heretofore  there 
has  been  no  knowledge  of  what  the  spirit- 
ual is,  or  of  what  its  correspondence  with 
the  natural  is,  and  therefore  what  corre- 
spondence is;  yet  these  might  have  been 
known.  AYho  does  not  know  that  affection 
and  thought  are  spiritual,  therefore  that 
all  things  of  affection  and  thought  are 
spiritual  ?  Who  does  not  know  that  action 
and  speech  are  natural,  therefore  that  all 
things  of  action  and  speech  are  natural? 
Who  does  not  know  that  affection  and 
thought,  which  are  spiritual,  cause  man  to 
act  and  to  speak?  From  this  who  cannot 
see  what  correspondence  is  between  things 
spiritual  and  things  natural  ?  Does  not 
thought  make  the  tongue  speak,  and  affec- 
tion together  with  thought  make  the  body 
act?  There  are  two  distinct  things :  lean 
think  without  speaking,  and  I  can  will 
without  acting;  and  the  body,  it  is  known, 
neither  thinks  nor  wills,  but  thought  falls 
into  speech,  and  will  descends  into  action. 
Does  not  affection  also  beam  forth  from 


N.  374]     <  OXCERXIXG    DIVIXE    LOVE  413 

the  face,  and  there  exhibit  a  type  of  it- 
self ?  This  every  one  knows.  Is  not  affec- 
tion, regarded  in  itself,  spiritual,  and  the 
change  of  countenance,  called  the  expres- 
sion, natural?  From  this  who  might  not 
conclude  that  there  is  correspondence ;  and 
further,  a  correspondence  of  all  things  of 
the  mind  with  all  things  of  the  body;  and 
since  all  things  of  the  mind  have  relation 
to  affection  and  thought,  or  what  is  the 
same,  to  the  will  and  understanding,  and 
all  things  of  the  body  to  the  heai-t  and 
lungs, — that  there  is  a  correspondence  of 
the  will  with  the  heart  and  of  the  un- 
derstanding with  the  lungs  ?  Such  things 
have  remained  unkno^Ti,  though  the}' 
might  have  been  kno^Ti,  because  man  has 
become  so  external  as  to  be  unwilling  to 
acknowledge  anything  except  the  naturah 
Tliis  has  become  the  joy  of  his  love,  and 
from  that  the  joy  of  his  understanding; 
consequenth'  it  has  become  distasteful  to 
him  to  raise  his  thought  above  the  natural 
to  anything  spiritual  separate  from  the 
natural;  therefore,  from  his  natural  love 
and  its  delights,  he  can  think  of  the  spir- 


414  AXGELIC    WISDOM  [x.   374 

itual  only  as  a  purer  natural,  and  of  coiTe- 
spondence  only  as  a  something  flowing  in 
by  continuity;  yea,  the  merely  natural 
man  cannot  think  of  anj^thing  separate 
from  the  natural;  any  such  thing  to  him 
is  nothing. 

Again,  these  things  have  not  heretofore 
been  seen  and  known,  because  everything 
of  religion,  that  is,  everything  called  spir- 
itual, has  been  banished  from  the  sight  of 
man  by  the  dogma  of  the  whole  Christian 
world,  that  matters  theological,  that  is, 
spiritual,  which  councils  and  certain  lead- 
ers have  decreed,  are  to  be  believed  blind- 
ly because  (as  they  say)  they  transcend  the 
understanding.  Some,  therefore,  have  im- 
agined the  spiritual  to  be  like  a  bird  fly- 
ing above  the  air  in  an  ether  to  which  the 
sight  of  the  eye  does  not  reach;  when  yet 
it  is  like  a  bird  of  paradise,  which  flies 
near  the  e^'e,  even  touching  the  pupil  with 
its  beautiful  ^vings  and  longing  to  be  seeii. 
By  the  sight  of  the  eye  intellectual  vision 
is  meant. 

375.  The  correspondence  of  the  will 
and  understanding   with    the    heart    and 


>«.  375]     COXCERNIXG    DIVINE    LOVE  415 

lungs  cannot  }>e  abstractly  proved,  that  is, 
by  mere  reasonings,  but  it  may  be  proved 
by  effects.  It  is  much  the  same  as  it  is 
with  the  causes  of  things  which  can  be 
seen  rationally,  yet  not  clearly  except  by 
means  of  effects ;  for  causes  are  in  effects, 
and  by  means  of  effects  make  themselves 
visible;  and  until  causes  are  thus  made 
visible,  the  mind  is  not  assured  respect- 
ing them.  In  what  follows,  the  effects  of 
this  correspondence  will  be  described.  But 
lest  any  one  should  fall  into  ideas  of  this 
correspondence  imbibed  from  hypotheses 
about  the  soul,  let  him  first  read  over  care- 
fully the  propositions  in  the  preceding 
chapter,  as  follows :  Love  and  wisdom,  and 
the  will  and  understanding  therefrom, 
make  the  very  life  of  man  (n.  363,  364;. 
The  life  of  man  is  in  first  principles  in 
the  brains,  and  in  derivatives  in  the  body 
(H.  365).  Such  as  life  is  in  first  princi- 
ples, such  it  is  in  the  whole  and  in  every 
part  (n.  366).  By  means  of  these  first 
principles  life  is  in  the  whole  from  every 
part  and  in  every  part  from  the  whole 
(n.  367).     Such  as  the  love  is,  such  is  the 


416  ANGELIC    WISDOM  [x.   87') 

wisdom,    consequently   such    is    the    man 
(n.  368). 

*  376.  It  is  permitted  to  introduce  here, 
in  the  way  of  evidence,  a  representation 
of  the  correspondence  of  the  will  and 
understanding  with  the  heart  and  lungs 
which  was  seen  in  heaven  among  the  an- 
gels. B\"  a  Avonderful  flowing  into  spiral 
movements,  such  as  no  words  can  express, 
the  angels  formed  the  likeness  of  a  heart 
and  the  likeness  of  lungs,  with  all  the  in- 
terior structures  therein;  and  in  this  they 
were  falling  in  with  the  flow  of  heaven. 
for  heaven  from  the  inflowing  of  love  and 
wisdom  from  the  Lord  strives  to  come 
into  such  forms.  They  thus  represented 
the  conjunction  of  the  heart  and  lungs, 
and  at  the  same  time  the  correspondence 
of  these  with  the  love  of  the  will  and  with 
the  wisdom  of  the  understanding.  This 
correspondence  and  union  they  called  the 
heavenly  marriage;  saying  that  in  the 
whole  body,  and  in  its  several  members, 
organs,  and  viscera,  it  is  the  same  as  in 
the  things  belonging  to  the  lieart  and 
lungs;  also  that  where  the  heart  and  lungs 


>'•  376]     CONCERXING    DIVINE    LOVE  417 

do  not  act,  each  in  its  turn,  there  can  be 
no  motion  of  life  from  any  voluntary  prin- 
ciple, and  no  sensation  of  life  from  any 
intellectual  principle. 

377.  Inasmuch  as  the  correspondence 
of  the  heart  and  lungs  with  the  will  and 
imderstanding  is  treated  of  in  what  now 
follows,  and  upon  this  correspondence  is 
based  that  of  all  parts  of  the  body, 
namely,  the  members,  the  organs  of  the 
senses,  and  the  viscera  throughout  the 
V)ody,  and  inasmuch  as  the  correspond- 
ence' of  natural  things  with  spiritual 
has  been  heretofore  unknown,  and  yet  is 
amply  shown  in  two  works,  one  of  which 
treats  of  Heaven  and  Hell  and  the  other, 
the  Arcana  Coolest ia,  of  the  si)iritual  sense 
of  the  Word  in  Genesis  and  E.rodas,  I  will 
here  point  out  what  has  been  written  and 
shoAvn  in  those  two  works  respecting  cor- 
respondence. In  the  work  on  Heaven  and 
Hell :  The  correspondence  of  all  things  of 
heaven  with  all  things  of  man  (n.  87- 
102).  The  correspondence  of  all  things 
of  heaven  with  all  things  on  earth  (n. 
103-115).     In    the  Arcana    Ccelestiay  the 

27 


418  ANGELIC    WISDOM  [n     877 

work  on  the  spiritual  sense  of  the  Word 
in  Genesis  and  Exodus:  The  correspond- 
ence of  the  face  and.  its  expressions  with 
tlie  affections  of  the  mind  (n.  1568,  2988, 
2989,  3631,  4796,  4797,  4800,  5165,  5168, 
5695,  9306).  The  correspondence  of  the 
body,  its  gestures  and  actions,  with  things 
intellectual  and  things  voluntary  (n.  2988, 
3632,  4215).  The  correspondence  of  the 
senses  in  general  (n.  4318-4330).  The  cor- 
respondence of  the  eyes  and  of  their  sight 
(n.  4403-4420).  The  correspondence  of 
the  nostrils  and  of  smell  (n.  4624-4634). 
The  correspondence  of  the  ear,  and  of 
hearing  (n.  4652-4660).  The  correspond- 
ence of  the  tongue  and  of  taste  (n.  4791- 
4805).  The  correspondence  of  the  hands, 
arms,  shoulders  and  feet  (n.  4931-4953). 
The  correspondence  of  the  loins  and  ru- 
ga ns  of  generation  (n.  5050-5062).  Tlu- 
correspondence  of  the  internal  viscera  of 
the  body,  especially  of  the  stomach,  thymus 
gland,  the  receptacle  and  ducts  of  the  chyle 
and  laeteals,  and  of  the  mesentery  (n.  5171- 
5180,  5181,  5189).  The  correspondence  of 
the  spleen  (n.  9698).  The  correspondence  of 


N'.  377]     CONCERNING    DIVINE    LOVE  419 

the  peritonaeum,  kidneys,  and  bladder  (n. 
5377-5385).  The  correspondence  of  the 
liver,  and  of  the  hepatic,  cystic  and  pan- 
creatic ducts  (n.  5183-5185).  The  corre- 
spondence of  the  intestines  (n.  5392-5395, 
5379).  The  correspondence  of  the  bones 
(n.  5560-5564).  The  correspondence  of  the 
skin  (n.  5552-5559).  The  correspondence 
of  heaven  with  man  (n.  911,  1900,  1982, 
2996-2998,  3624-3649,  3741-3745,  3884, 
4051,  4279,  4403,  4423,  4524,  4525,  6013, 
<;057,  9279,  9632).  All  things  that  exist 
ill  the  natural  world  and  in  its  three  king- 
doms correspond  to  all  things  which  ap- 
pear in  the  spiritual  world  (n.  1632,  1831, 
1881.  2758,  2990-2993,  2997-3003,  3213- 
3227,  3483,  3624-3649,  4044,  4053,  4116, 
4366,  4939,  5116,  5377,  5428,  5477,  8211, 
9280).  All  things  that  appear  in  the  heav- 
ens are  correspondences  (n.  1521,  1532, 
1619-1625,  1807,  1808,  1971,  1974,  1977, 
1980,  1981,  2299,  2601,  3213-3226,  3349, 
3350,  3475-3485,  3748,  9481,  9570,  9576, 
9577).  The  correspondence  of  the  sense 
of  the  letter  of  the  Word  and  of  its  spir- 
itual  sense   is   treated   of  in  the   Arcana 


420  AN(iKLIC    WISDOM  [n.  377 

Cwlesfia  throughout;  and  on  this  subject 
see  also  the  Doctrine  of  the  New  Jerusa- 
lem coRcerning  the  Sacred  Scripture  (n. 
5-26,  27-()o). 

378.  (3)  TJie  will  corresponds  to  the 
Jteurt  This  can  not  be  seen  so  clearly 
taken  by  itself  as  when  the  will  is  con- 
sidered in  its  effects  (as  was  said  above). 
Taken  by  itself  it  can  be  seen  by  this, 
that  all  affections,  which  are  of  love, 
induce  changes  in  the  heart's  pulsations, 
as  is  evident  from  the  pulse  of  the  arte- 
ries, which  act  synchronously  with  the 
heart.  The  heart's  changes  and  pulsations 
in  accordance  with  the  love's  affections 
are  innumerable.  Those  felt  by  the  linger 
are  only  that  the  beats  are  slow  or  quick, 
high  or  low,  weak  or  strong,  regular  or 
irregular,  and  so  on;  thus  that  there  is  a 
difference  in  joy  and  in  sorrow,  in  tran- 
quillity of  mind  and  in  Avrath,  in  fearless- 
ness and  in  fear,  in  hot  diseases  and  in 
cold,  and  so  on.  Because  the  two  motions 
of  the  heart,  systolic  and  diastolic,  change 
and  vary  in  this  manner  according  to  the 
affections  of  each  one's   love,  manj^  of  the 


N.   378j     (ON(  ExCMaG    DIVINK    LOVK  421 

aiicieut  and  after  them  some  iiiotleru  writ- 
ers liave  assigned  the  ali'eetions  to  the 
heart,  and  have  made  the  heart  their  dwel- 
ling-place. From  this  have  come  into  com- 
mon language  such  expressions  as  a  stout 
heart,  a  timid  heart,  a  joyful  heart,  a  sad 
heart,  a  soft  heart,  a  hard  heart,  a  great 
heart,  a  weak  heart,  a  whole  heart,  a 
broken  heart,  a  heart  of  flesh,  a  heart  of 
stone ;  likewise  being  gross,  or  soft,  or  ten- 
der in  heart;  giving  the  heart  to  a  thing, 
giving  a  single  heart,  giving  a  new  heart, 
laying  up  in  the  heart,  receiving  in  the 
heart,  not  reaching  the  heart,  hardening 
one's  heart,  a  friend  at  heart;  also  the 
terms  concord,  discord,  vecordia,  and  other 
similar  terms  expressive  of  love  and  its 
affections.  There  are  like  expressions  in 
the  Word,  because  the  Word  was  written 
by  correspondences.  Whether  jou  say  love 
or  will  it  is  the  same,  because  the  will  is 
the  receptacle  of  love,  as  was  explained 
above. 

379.  It  is  known  that  there  is  vital 
heat  in  man  and  in  every  living  creature ; 
but  its  oric^in  is  not  known.     Every  one 


422  ANGELIC    WISDOM  [x.  379 

speaks  of  it  from  conjecture,  consequently 
such  as  have  known  nothing  of  the  corre- 
spondence of  natural  things  with  spiritual 
have  ascribed  its  origin,  some  to  the  sun's 
heat,  some  to  the  activity  of  the  parts, 
some  to  life  itself;  but  as  they  have  not 
known  what  life  is,  they  have  been  con- 
tent with  the  mere  phrase.  But  any  one 
who  knows  that  there  is  a  correspondence 
of  love  and  its  affections  Avith  the  heart 
and  its  derivatives  may  know  that  the 
origin  of  vital  heat  is  love.  For  love  goes 
forth  as  heat  from  the  spiritual  sun  where 
the  Lord  is,  and  moreover  is  felt  as  heat 
by  the  angels.  This  spiritual  heat  which 
in  its  essence  is  love,  is  what  inflows  by 
correspondence  into  the  heart  and  its 
blood,  and  imparts  heat  to  it,  and  at  th'>- 
same  time  vivifies  it.  That  a  man  grows 
hot,  and,  as  it  were,  is  fired,  according  to 
his  love  and  the  degree  of  it,  and  grows 
torpid  and  cold  according  to  its  decrease, 
is  known,  for  it  is  felt  and  seen ;  it  is  felt 
by  the  heat  throughout  the  body,  and  seen 
by  the  flushing  of  the  face;  and  on  the 
other  hand,  extinction  of  love  is  felt  bv 


N.  379]     CONCERNING    DIVINE    LOVE  423 

coldness  in  the  body,  and  is  seen  by  j^ale- 
ness  in  the  face.  Because  love  is  the  life 
of  man,  the  heart  is  the  first  and  the  last 
of  his  life  and  because  love  is  the  life  of 
man,  and  the  soul  maintains  its  life  in  the 
])ody  b}^  means  of  the  blood,  in  the  Word 
blood  is  called  the  soul  {Gen.  ix.  4;  Levit. 
xvii.  14).  The  various  meanings  of  soul 
^dll  be  explained  in  what  follows. 

380.  The  redness,  also,  of  the  blood  is 
from  the  correspondence  of  the  he^rt  and 
the  blood  with  love  and  its  affection;  for 
in  the  spiritual  world  there  are  all  kinds 
of  colors,  of  which  red  and  white  are  the 
fundamental,  the  rest  deriving  their  varie- 
ties from  these  and  from  their  opposites, 
which  are  a  dusky  fire  color  and  black. 
Red  there  corresponds  to  love,  and  white 
to  wisdom.  Red  corresponds  to  love  be- 
cause it  originates  in  the  fire  of  the  spirit- 
ual sun,  and  white  corresponds  to  wisdom 
because  it  originates  in  the  light  of  that 
sun.  And  because  there  is  a  correspond- 
ence of  love  with  the  heart,  the  blood 
must  needs  be  red,  and  reveal  its  origin. 
For  this  reason- in  the  heavens  where  love 


424  ANGELIC    WISD03I  [n.   380 

to  the  Lord  reigns  the  light  is  flame- 
colored,  and  the  angels  there  are  clothed 
in  purple  garments ;  and  in  the  heavens 
where  wisdom  reigns  the  light  is  white, 
and  the  angels  there  are  clothed  in  white 
linen  garments. 

381.  The  heavens  are  divided  into  two 
kingdoms,  one  called  celestial,  the  other 
spiritual;  in  the  celestial  kingdom  love  to 
the  Lord  reigns,  and  in  the  spiritual  king- 
dom wisdom  from  that  love.  The  kingdom 
where  love  reigns  is  called  heaven's  cardiac- 
kingdom,  the  one  where  wisdom  reigns  is 
called  its  pulmonic  kingdom.  Be  it  known, 
that  the  whole  angelic  heaven  in  its  aggre- 
gate represents  a  single  man,  and  before 
the  Lord  appears  as  a  single  man;  conse- 
quently its  heart  makes  one  kingdom  and 
its  lungs  another.  For  there  is  a  general 
cardiac  and  pulmonic  movement  through- 
out heaven,  and  a  particular  movement 
therefrom  in  each  angel.  The  general 
cardiac  and  pulmonic  movement  is  from 
the  Lord  alone,  because  love  and  wisdom 
are  from  Him  alone.  For  these  two  move- 
ments are  in  the  sun  where  the  Lord  is 


N.  38l]     COXCERXIXG    DIVINE    LOVE  425 

and  which  is  from  the  Lord,  and.  from 
that  in  the  angelic  heavens  and  in  the 
universe.  Banish  spaces  and  think  of  om- 
nipresence, and  you  will  be  convinced  that 
it  is  so.  That  the  heavens  are  divided 
into  two  kingdoms,  celestial  and  spirit- 
ual, see  the  work  on  Heaven  and  Hell  (n. 
l!(>-28) ;  and  that  the  whole  angelic  heaven 
in  the  aggregate  represents  a  single  man 
,  n.  59-67). 

382.  (4)  T]ie  understanding  cor responth 
to  the  lungs.  This  follows  from  what  has 
been  said  of  the  correspondence  of  the  will 
with  the  heart ;  for  there  are  two  things, 
will  and  understanding,  which  reign  in 
the  spiritual  man,  that  is,  in  the  mind, 
and  there  are  two  things,  heart  and  lungs, 
which  reign  in  the  natural  man,  that  is. 
in  the  body;  and  there  is  correspondence 
(as  was  said  above)  of  all  things  of  the 
mind  with  all  things  of  the  body;  from 
which  it  follows  that  as  the  will  corre- 
sponds to  the  heart,  so  the  understanding 
corresponds  to  the  lungs.  Moreover,  that 
the  understanding  corresponds  to  the  lungs 
any  one  may  observe  in  himself,  both  from 


426  ANGELIC    WISDOM  [n.  382 

his  thought  and  from  his  speech.  (1)  Firjni 
thoiujht:  i^o  one  is  able  to  think  except 
with  the  concurrence  and  concordance  of 
the  pulmonary  respiration ;  consequently, 
when  he  thinks  tacitly  he  breathes  tacitly, 
if  he  thinks  deeply  he  breathes  deeply ; 
he  draws  in  the  breath  and  lets  it  out, 
contracts  and  expands  the  lungs,  slowly  or 
quickly,  eagerly,  gently,  or  intently,  all  in 
conformity  to  his  thought,  thus  to  the  in- 
flux of  affection  from  love ;  yea,  if  he  hold 
the  breath  entirely  he  is  unable  to  think, 
except  in  his  spirit  by  its  respiration, 
which  is  not  manifestly  perceived.  (2) 
From  speech:  Since  not  the  least  vocal 
sound  flows  forth  from  the  mouth  without 
the  concurrent  aid  of  the  lungs, — for  the 
sound,  which  is  articulated  into  words,  all 
comes  forth  from  the  lungs  through  th«^ 
trachea  and  epiglottis, — therefore,  accord- 
ing to  the  inflation  of  these  bellows  and 
the  opening  of  the  passage  the  voice  is 
raised  even  to  a  shout,  and  according  tt) 
theii*  contraction  it  is  lowered;  and  if  the 
passage  is  entirely  closed  speech  ceases 
and  thought  with  it. 


N.   383]     CONCEKXING    DIVINE    LOVE  427 

383.  iSince  the  understanding  corre- 
sponds to  the  lungs  and  thought  there- 
from to  the  respiration  of  the  lungs,  in  the 
Word,  "soul--  and  "spirit"  signify  the  un- 
derstanding ;  for  example : — 

Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart  and  with  all  thy  soul  [Matt.  xxii.  37). 

God  will  give  a  new  heart  and  a  new  spirit 
{Ezek.  XXX vi.  26;  Psalm  li.  10). 

That  "heart"  signifies  the  love  of  the  will 
was  shown  above;  therefore  "soul"  and 
"spirit"  signify  the  wisdom  of  the  under- 
standing. That  the  spirit  of  God,  also 
called  the  Holy  Si:»irit,  means  Divine  Wis- 
dom, and  therefore  Divine  Truth  which  is 
the  light  of  men,  may  be  seen  in  The  Doc- 
frlne  of  the  Xeir  Jerusalem  co7icemin(/  the 
Lord  (n.  50,  51),  therefore, 

The  Lord  breathed  on  His  disciples,  and  said, 
Eeceive  ye  the  Holy  Spirit  {John  xx.  22); 

for  the  same  reason  it  is  said  that: — 

.Tehovah  God  breathed  into  the  nostrils  of  Adam 
the  breath  of  lives,  and  he  was  made  into  a  liv- 
ing soul  [Gen.  ii.  7); 

also  He  said  to  the  prophet : — 


428  ANGELIC    WISDOM  [n.  383 

Prophesy  upon  the  breath,  and  say  unto  the 
wind,  Come  from  the  four  winds,  0  breath,  and 
oreathe  upon  these  slain,  that  they  may  live 
(Ezek.  xxxvii.  0); 

likewise  in  other  places ;  therefore  the  Lord 
is  called  '-'the  breath  of  the  nostrils,"  and 
"the  breath  of  life."  Because  respiration 
passes  through  the  nostrils,  perception  is 
signified  by  them ;  and  an  intelligent  man 
is  said  to  be  keen-scented,  and  an  unin- 
telligent man  to  be  dull-scented.  For  the 
same  reason,  spirit  and  iclnd  in  the  He- 
brew, and  in  some  other  languages,  are 
the  same  word;  for  the  word  spirit  is  de- 
rived from  a  word  that  means  breathing; 
and  therefore  when  a  man  dies  he  is  said 
to  give  up  the  ghost  [^cminia'].  It  is  for  the 
same  reason  that  men  believe  the  spirit  to 
be  wind,  or  an  airy  something  like  breath 
breathed  out  from  the  lungs,  and  the  soul 
to  be  of  like  nature.  From  all  this  it  can 
be  seen  that  to  "love  God  with  all  the 
heart  and  all  the  soul"  means  to  love  Him 
with  all  the  love  and  with  all  the  under- 
standing, and  to  "  give  a  new  heart  and  a 
new  spirit"  means  to  give  a  new  will  and 


N.  383]     CONCEKNIXG    DIVINE    LOVE  429 

a  new  understanding.  Because  "spirit" 
signifies  understanding,  it  is  said  of  Beza- 
leel:— 

That  he  was  filled  with  the  spirit  of  wisdom, 
of  intelligence,  and  of  knowledge  {Exod.  xxxi.  3); 

and  of  Joshua : — 

That  he  was  filled  with  the  spirit  of  wisdom 
( Deut.  xxxiv.  9) ; 

and  Nebuchadnezzar  says  of  Daniel: — 

That  an  excellent  spirit  of  knowledge,  of  intel- 
ligence, and  of  wisdom,  was  in  him  {Dan.  \.  11, 
12,  U); 

and  it  is  said  in  IsawJi : — 

They  that  err  in  spirit  shall  learn  intelligence 
(xxix.  24); 

likewise  in  many  other  places. 

384.  Since  all  things  of  the  mind  have 
relation  to  the  will  and  understanding,  and 
all  things  of  the  body  to  the  heart  and 
lungs,  there  are  in  the  head  two  brains, 
distinct  from  each  other  as  will  and  under- 
standmg  are  distinct.  The  cerebellum  is 
especially  the  organ  of  the  will,  and  the 
cerebrum  of  the  understandinsr.    Likewise 


430  ANGELIC    WISDOM  [x.  384 

the  heart  and  lungs  in  the  body  are  dis- 
tinct from  the  remaining  parts  there. 
They  are  separated  by  the  diaphragm,  and 
are  enveloped  by  their  own  covering,  called 
the  x)leui'a,  and  form  that  part  of  the  body 
called  the  chest.  In  the  other  parts  of  the 
body,  called  members,  organs,  and  viscera, 
there  is  a  joining  together  of  the  two, 
and  thus  there  are  pairs ;  for  instance,  the 
arms,  hands,  loins,  feet,  eyes,  and  nostrils ; 
;ind  within  the  body  the  kidneys,  ureters, 
and  testicles;  and  the  viscera  which  are 
not  in  pairs  are  divided  into  right  and  left. 
Moreover,  the  brain  itself  is  divided  into 
two  hemispheres,  the  heart  into  two  ven- 
tricles, and  the  lungs  into  two  lobes;  the 
right  of  all  these  having  relation  to  the 
good  of  truth,  and  the  left  to  the  truth  of 
good,  or,  what  is  the  same,  the  right  having 
relation  to  the  good  of  love  from  w^hich  is 
the  truth  of  wisdom,  and  the  left  having 
relation  to  the  truth  of  wisdom  which  is 
from  the  good  of  love.  And  because  the 
conjunction  of  good  and  truth  is  recipro- 
cal, and  b}'  means  of  that  conjunction  the 
two  become  as  it  were  one,  therefore  the 


N.  384]     (  ONCEEXING    DIVINE    l.OVE  431 

pairs  in  man  act  together  and  conjoint^ 
in  functions,  motions,  and  senses. 

385.  (5)  By  hieans  of  this  corresjpond- 
ence  many  arcana  relating  to  the  ivill  and 
understanding,  thus  also  to  love  and  wis- 
dom, may  be  disclosed.  In  the  world  it  is 
scarcely  known  what  the  will  is  or  what  love 
is,  for  the  reason  that  man  is  not  able,  b}' 
hunself,  to  love,  and  from  love  to  will,  al- 
though he  is  able  as  it  were  by  himself  to 
exercise  intelligence  and  thought;  just  as 
he  is  not  able  of  himself  to  cause  the  heart 
to  beat,  although  he  is  able  of  himself  to 
cause  the  lungs  to  respire,  ^ow  because 
it  is  scarcely  known  in  the  world  what  the 
will  is  or  what  love  is,  but  it  is  known 
what  the  heart  and  the  lungs  are, — for 
these  are  objects  of  sight  and  can  be  ex- 
amined, and  have  been  examined  and  de- 
scribed by  anatomists,  Avhile  the  will  and 
the  understanding  are  not  objects  of  sight, 
and  cannot  be  so  examined — therefore 
when  it  is  known  that  these  correspond, 
and  by  correspondence  act  as  one,  many 
arcana  relating  to  the  will  and  understand- 
ing ma}^  be  disclosed  that  could  not  other- 


402  ANGELIC    WISDOINI  [x.   3&-, 

wise  be  disclosed;  those  for  instance  re- 
lating to  the  conjunction  of  the  will  with 
the  understanding,  and  the  reciprocal  con- 
j  unction  of  the  understanding  with  the 
will;  those  relating  to  the  conjunction  of 
love  with  wisdom,  and  the  reciprocal  con- 
junction of  wisdom  with  love;  also  those 
relating  to  the  derivation  of  love  into  af- 
fections, and  to  the  consociation  of  affec- 
tions, to  theii'  influx  into  perceptions  and 
thoughts,  and  finally  their  influx  according 
to  correspondence  into  the  bodily  acts  and 
senses.  These  and  many  other  arcana  may 
be  both  disclosed  and  illustrated  by  the 
conjunction  of  the  heart  and  lungs,  and 
by  the  influx  of  the  blood  from  the  heart 
into  the  lungs,  and  reciprocally  from  the 
lungs  into  the  heart,  and  therefrom  through 
the  arteries  into  all  the  members,  organs 
and  viscera  of  the  body. 

386.  (6)  3Ian^s  mind  is  his  spirit,  and 
the  spirit  is  the  man,  while  the  body  is  an 
external  by  means  of  which  the  mind  or 
spirit  feels  and  acts  in  its  world.  That 
man's  mind  is  his  spirit,  and  that  the  spirit 
is  the  man,  can  hardly  enter  the  faith  of 


X.  38t)}    CONCERNING    DIYIXK    LOVE  433 

those  who  have  supposed  the  spirit  to  be 
wind,  and  the  soul  to  be  an  air}-  something 
like  breath  breathed  out  from  the  lungs. 
For  they  say,  How  can  the  spirit,  when  it 
is  spirit,  be  the  man,  and  how  can  the  soul, 
when  it  is  soul  be  the  man  ?  They  think 
in  the  same  way  of  God  because  He  is 
called  a  Spirit.  This  idea  of  the  spirit  and 
the  soul  has  come  from  the  fact  that  spirit 
and  wind  in  some  languages  are  the  same 
word;  also,  that  when  a  man  dies,  he  is 
said  to  give  up  the  ghost  or  spirit;  also. 
that  life  returns,  after  suffocation  or  swoon- 
ing, when  the  spirit  or  breath  of  the  lungs 
comes  back.  Because  in  these  cases  noth- 
ing but  the  breath  or  air  is  perceived,  it  is 
concluded  from  the  eye  and  bodily  sense 
that  the  spirit  and  soul  of  man  after  death 
is  not  the  man.  From  this  corporeal  con- 
clusion about  the  spirit  and  soul,  various 
hypotheses  have  arisen,  and  these  have 
given  birth  to  a  belief  that  man  after  death 
does  not  become  a  man  until  the  day  of 
the  last  judgment,  and  that  meanwhile  his 
spirit  remains  somewhere  or  other  await- 
ing reunion  with  the  body,  according  to 

28 


434  anctKlic   wlsdoivi  [n.  38« 

what  lias  been  shown  in  the  Continuation 
roncetming  the  Last  Judgment  (n.  32-38). 
Because  man's  mind  is  his  spirit,  the  an- 
gels, who  also  are  spirits,  are  called  minds.  • 
387.  Man's  mind  is  his  spirit,  and  the 
spirit  is  the  man,  because  by  the  mind  all 
things  of  man's  will  and  understanding  are 
meant,  which  things  are  in  first  principles 
in  the  brains  and  in  derivatives  in  the 
body;  therefore  in  respect  to  their  forms 
they  are  all  things  of  man.  This  being  so. 
the  mind  (that  is,  the  will  and  understand- 
ing) impels  the  body  and  all  its  belongings 
at  will.  Does  not  the  body  do  wdiatever 
the  mind  thmks  and  wills?  Does  not  the 
mind  incite  the  ear  to  hear,  and  direct  the 
eye  to  see,  move  the  tongue  and  the  lijjs  to 
speak,  impel  the  hands  and  fingers  to  do 
whatever  it  pleases,  and  the  feet  to  walk 
whither  it  will?  Is  the  body,  then,  any 
thing  but  obedience  to  its  mind ;  and  can 
the  body  be  such  unless  the  mind  is  in  its 
derivatives  in  the  body  ?  Is  it  consistent 
with  reason  to  think  that  the  body  acts 
from  obedience  simply  because  the  mind 
so  wills?    in  wliich  case   they  should  be 


-N'.  387]     OONCEKNING    DIVINE    LOVE  435 

two,  the  one  above  and  the  other  below, 
one  commanding,  the  other  ol)eyiiig.  As 
this  is  in  no  way  consistent  with  reason, 
it  follows  that  man's  life  is  in  its  first 
principles  in  the  brains,  and  in  its  deriva- 
tives in  the  body  (according  to -what  has 
been  said  above,  n.  365);  also  that  such  as 
life  is  in  first  principles,  such  it  is  in  the 
whole  and  in  every  part  (n.  366);  and  by 
means  of  these  first  principles  life  is  in 
the  whole  from  every  part,  and  in  every 
part  from  the  whole  (367).  That  all  things 
of  the  mind  have  relation  to  the  will  and 
understanding,  and  that  the  will  and  un- 
derstanding are  the  receptacles  of  love  and 
wisdom  from  the  Lord,  and  that  these  two 
make  the  life  of  man,  has  been  shown  in 
the  preceding  pages. 

388.  From  what  has  now  been  said  it 
can  also  be  seen  that  man's  mind  is  the 
man  himself.  For  the  primary  texture  of 
the  human  form,  that  is,  the  human  form 
itself  with  each  and  every  thing  thereof, 
is  from  first  principles  continued  from  the 
brain  through  the  nerves,  in  the  manner 
described  above.  It  is  this  form  into  which 


436  ANGELIC    WISDOM  [n.  388 

man  comes  after  death,  who  is  then  called 
a  spirit  or  an  angel,  and  who  is  in  all 
completeness  a  man,  but  a  spiritual  man. 
The  material  form  that  is  added  and  super- 
induced in  the  world,  is  not  a  human  form 
by  itself, 'but  only  by  virtue  of  the  spir- 
itual form,  to  which  it  is  added  and  super- 
induced that  man  may  be  enabled  to  per- 
form uses  in  the  natural  world,  and  also 
to  draw  to  himself  out  of  the  purer  sulv 
stances  of  the  world  a  fixed  containant  of 
spiritual  things,  and  thus  continue  and 
perpetuate  life.  It  is  a  truth  of  angelic 
wisdom  that  man's  mind,  not  alone  in  gen- 
eral, but  in  every  particular,  is  in  a  per- 
petual conatus  toward  the  human  form,  for 
the  reason  that  God  is  a  Man. 

389.  That  man  may  be  man  there  must 
be  no  part  lacking,  either  in  head  or  in 
body,  that  has  existence  in  the  complete 
man ;  since  there  is  nothing  therein  that 
does  not  enter  into  the  human  form  and 
constitute  it ;  for  it  is  the  form  of  love  and 
wisdom,  and  this,  in  itself  considered,  is 
Divine.  In  it  are  all  terminations  of  love 
and  wisdom,  which  in  God-Man  are  infinite, 


^'.   389]     CONCEKXING    DIVIXE    LOVE  437 

but  in  His  image,  that  is,  in  man,  angel,  or 
spirit,  are  finite.  If  any  part  that  has  ex- 
istence in  man  were  lacking,  there  would 
be  lacking  something  of  termination  from 
the  love  and  wisdom  corresponding  to  it, 
whereby  the  Lord  might  be  from  firsts  in 
outmosts  with  man,  and  might  from  His 
Divine  Love  through  His  Divine  Wisdom 
provide  uses  in  the  created  world. 

390.  (J)  The  conju7iction  of  viands  spir- 
it with  his  body  is  hy  means  of  the  corre- 
spondence of  his  will  and  understandiny 
iL'ith  his  heart  and  lunys^  and  their  separa- 
hion  is  from  non-correspondence.  As  it  has 
lieretofore  been  unknown  that  man's  mind, 
by  which  is  meant  the  will  and  under- 
standing, is  his  spirit,  and  that  the  spirit  is 
a  man;  and  as  it  has  been  unknown  that 
man's  spirit,  as  well  as  his  body,  has  a  pulse 
and  respiration,  it  could  not  be  kno^^ai  that 
the  pulse  and  respiration  of  the  spirit  in 
man  flow  into  the  pulse  and  respiration  of 
his  body  and  produce  them.  Since,  then, 
man's  spirit,  as  well  as  his  body,  enjoys  a 
pulse  and  respiration,  it  follows  that  there 
is  a  like  correspondence  of  the  pulse  and 


438  ANGELIC    WISDOM  [n.  ,j}<J) 

respiration  of  man's  spirit  with  the  pulse 
and  respiration  of  his  body, — for,  as  was 
said,  his  mind  is  his  spirit, — consequently, 
when  the  two  j)airs  of  motions  cease  to 
correspond,  separation  takes  place,  which 
is  death.  Sepai-ation  or  death  ensues  when 
from  any  kind  of  disease  or  accident  the 
body  comes  into  such  a  state  as  to  be  un- 
able to  act  in  unison  with  its  spirit,  for 
thus  correspondence  perishes,  and  with  it 
conjunction ;  not,  however,  when  respira- 
tion alone  ceases,  but  w^hen  the  heart's  pul- 
sation ceases.  For  so  long  as  the  heart  is 
moved,  love  with  its  vital  heat  remains  and 
preserves  life,  as  is  evident  in  cases  of 
swoon  and  suffocation,  and  in  the  condition 
of  fetal  life  in  the  womb.  In  a  word,  man's 
lx)dily  life  depends  on  the  correspondence 
of  its  pulse  and  respiration  with  the  pulse 
and  respiration  of  his  spirit,  and  when 
that  correspondence  ceases,  the  bodily  life 
ceases,  and  his  spirit  departs  and  contin- 
ues its  life  in  the  spiritual  world,  which  is 
so  similar  to  his  life  in  the  natural  world 
that  he  does  not  know  that  he  has  died. 
Men  generally  enter  the   spiritual  world 


N.  390]     CONCKRNIXG    DIVINK    J.OVP:  439 

two  days  after  the  death  of  the  body.    For 
T  have  spoken  with  some  after  two  days. 

391.  That  a  spirit,  as  well  as  a  man 
on  earth  in  the  body,  enjoys  a  pulse  and  a 
respiration,  can  only  be  proved  by  spirits 
and  angels  themselves,  when  privilege  is 
granted  to  speak  with  them.  This  privilege 
has  been  granted  to  me.  ^\^en  questioned 
about  the  matter  they  declared  that  the}' 
are  just  as  much  men  as  those  in  the  world 
are,  and  possess  a  \x)dj  as  well  as  thej^, 
but  a  spiritual  body,  and  feel  the  beat  of 
the  heart  in  the  chest,  and  the  beat  of  the 
arteries  in  the  wrist,  just  as  men  do  in  the 
natural  world.  I  have  questioned  many 
about  the  matter,  and  they  all  gave  like 
answer.  That  man's  spirit  respires  within 
liis  body  has  been  granted  me  to  learn  by 
personal  experience.  On  one  occasion 
angels  were  allowed  to  control  my  respira- 
tion, and  to  diminish  it  at  pleasure,  and  at 
length  to  withdraw  it,  until  only  the  res- 
piration of  ni}^  spirit  remained,  which  I 
then  perceived  by  sense.  A  like  experience 
was  granted  me  when  permitted  to  learn 
the  state  of  the  dying  (as  may  be  seen  in 


440  ANUKI.IC    WISDOM  [X.   8!tl 

the  work  ou  Heacen  and  Hell^w.  449).  1 
have  sometimes  been  brought  into  the  res- 
piration of  my  spirit  only,  which  I.  have 
then  sensibly  perceived  to  be  in  accord 
with  the  common  respiration  of  heaven. 
Also  many  times  I  have  been  in  a  state  like 
that  of  angels,  and  also  raised  up  into 
heaven  to  them,  and  being  then  out  of  the 
body  in  spirit,  1  talked  with  angels  with  a 
respiration  in  like  manner  as  in  the  world. 
From  this  and  other  personal  evidence  it 
has  been  made  clear  to  me  that  man's 
bX)irit  respires,  not  only  in  the  bod}-  but 
also  after  it  has  left  the  body;  that  the 
respiration  of  the  spirit  is  so  silent  as  not 
to  be  perceptible  to  man ;  and  that  it  in- 
flows into  the  manifest  respiration  of  the 
body  almost  as  cause  flow^s  into  effect,  or 
thought  into  the  lungs  and  through  the 
lungs  into  speech.  From  all  this  it  is  also 
evident  that  conjunction  of  spirit  and  body 
in  man  is  by  means  of  the  correspondence 
of  the  cardiac  and  pulmonic  movement  in 
both. 

392.  These  two  movements,  the  cardiac 
and  the  pulmonic,  derive  their  origin  and 


K*.  •392]   co^c^tijstka  DiviJ^'fi  ^LOVE         4  41 

persistence  from  this,  that  the  whole  an- 
gelic heaven,  in  general  and  in  particular, 
is  in  these  two  movements  of  life;  and  the 
whole  angelic  heaven  is  in  these  move- 
ments because  the  Lord  pours  them  in  from 
the  sun,  where  He  is,  and  which  is  from 
Him;  for  these  two  movements  are  main- 
tained by  that  sun  from  the  Lord.  It  is 
evident  that  such  is  their  origin;  since'  all 
things  of  heaven  and  all  things  of  the 
world  depend  on  the  Lord  through  that 
sun  in  a  connection,  by  virtue  of  form,  like 
a  chain-work  from  the  first  to  outmosts, 
also  since  the  life  of  love  and  wisdom  is 
from  the  Lord,  and  all  the  forces  of  the 
universe  are  from  life.  That  the  variation 
of  these  movements  is  according  to  the  re- 
ception of  love  and  wisdom,  also  follows. 

393.  More  will  be  said  in  what  follows  of 
the  correspondence  of  these  movements,  as 
what  the  nature  of  that  correspondence  is 
in  those  who  respire  with  heaven,  and  what 
it  is  in  those  who  respire  with  hell;  also 
what  it  is  in  those  who  speak  with  heaven, 
but  think  with  hell,  thus  what  it  is  with 
hypocrites,  flatterers,  deceivers,  and  others. 


442  ang«:lic  wisdom  [n.  394 

from  the  correspondence  of'  the 
heart  with  the  will  and  of  the 
lungs  with  the  understanding, 
everything  may  be  known  that 
can  be  known  about  the  will  and 
understanding,  or  about  love  and 
wisdom,  therefore  about  the  soul 

OF    MAN. 

394.  Many  in  the  learned  world  have 
wearied  themselves  with  inquiries  respect- 
ing the  soul;  but  as  they  knew  nothing  of 
the  spiritual  world,  or  of  man's  state  after 
death,  they  could  only  frame  theories,  not 
about  the  natui-e  of  the  soul,  but  about  its 
operation  on  the  body.  Of  the  nature  of 
the  soul  the}'  could  have  no  idea  except 
as  something  most  pure  in  the  ether,  and 
of  its  containing  form  they  could  have  no 
idea  except  as  being  ethereal.  But  know- 
ing that  the  soul  is  spiritual,  they  dared  not 
say  much  about  the  matter  openly,  for  fear 
of  ascribing  to  the  soul  something  natu- 
ral With  this  concjeption  of  the  soul,  and 
yet  knowing  that  the  soul  operates  on  the 


N.  oi»4]     CONCEllMXG    DIVINE    LOVE  44,5 

Ixxiy.  and  produces  all  things  in  it  that 
relate  to  its  sensation  and  motion,  they 
liave  wearied  themselves,  as  was  said,  with 
inquiries  respecting  the  operation  of  the 
soul  on  the  body.  This  has  been  held  by 
some  to  be  effected  by  influx,  and  by  some 
to  be  effected  by  harmony.  But  as  this  in-' 
ve^tigation  has  disclosed  nothing  in  which 
the  mind  anxious  to  see  the  real  truth 
can  acquiesce,  it  has  been  granted  me  to 
speak  with  angels,  and  to  be  enlightened 
on  the  subject  by  their  wisdom;  the  fruits 
of  which  are  as  follows  :  Man's  soul,  which 
lives  after  death,  is  his  spirit,  and  is  in 
complete  form  a  man ;  the  soul  of  this  form 
is  the  will  and  imderstandmg,  and  the 
soul  of  these  is  love  and  wisdom  from  the 
Lord;  these  two  are  what  constitute  man's 
life,  which  is  from  the  Lord  alone;  yet  for 
the  sake  of  man's  reception  of  Him,  He 
causes  life  to  appear  as  if  it  were  man's ; 
but  that  man  may  not  claim  life  for  him- 
self as  his,  and  thus  withdraw  himself 
from  this  reception  of  the  Lord,  the  Lord 
has  also  taught  that  everything  of  love 
which  is   called   good,  and   everything  of 


444  ANGKLic  WISDOM  [n.  :^i>4 

wisdom,  which  is  called  truth,  is  from 
Him,  and  iiotliing  of  these  from  man;  and 
as  these  two  are  life,  that  everything  of 
life  which  is  life  is  from  Him. 

395.  Smce  the  soul  in  its  very  esse  is 
.love  and  wisdom,  and  these  two  in  man  are 
from  the  Lord,  there  are  created  in  man 
two  receptacles,  which  are  a;lso  the  abodes 
of  the  Lord  in  man;  one  for  love,  the  other 
for  wisdom,  the  one  for  love  called  the 
will,  the  other  for  wisdom  called  the  un- 
derstanding. Xow  since  Love  and  Wisdom 
in  the  Lord  are  one  distinctly  (as  may  Ix' 
seen  above,  n.  17-22),  and  Divine  Love  is 
of  His  Divine  Wisdom,  and  Divine  Wis- 
dom is  of  His  Divine  Love  (n.  34-39),  and 
since  these  so  go  forth  from  God-Man,  that 
is,  from  the  Loixl,  therefore  these  two  re- 
ceptacles and  abodes  of  the  Lord  in  man, 
the  will  and  understanding,  are  so  created 
by  the  Lord  as  to  be  distinctly  two,  and 
yet  make  one  in  every  operation  and  every 
sensation;  for  in  these  the  will  and  under- 
standing cannot  be  separated.  Keverthe- 
less,  to  enable  man  to  become  a  receptacle 
and  an  abode  of  the  Lord,  it  is  provided. 


>.  ?A1f>2     CUNCEKNING    DIVINE    LOVE  445 

u^  necessary  to  this  end,  that  man's  under- 
standing can  be  raised  above  his  proper 
love  into  some  light  of  wisdom  in  the  love 
uf  which  the  man  is  not,  and  that  he  can 
thereby  see  and  be  taught  how  he  must  live 
if  he  would  come  also  into  that  higher  lov^e, 
and  tlius  enjoy  eternal  happiness.  But  by 
the  misuse  of  this  power  to  elevate  the 
understanding  above  his  proper  love,  man 
has  subverted  in  himself  that  which  might 
have  been  the  receptacle  and  abode  of  the 
Lord  (that  is,  of  love  and  wisdom  from 
the  Lord),  by  making  the  will  an  abode  for 
the  love  of  self  and  the  world,  and  the  un- 
derstanding an  abode  for  whatever  con- 
firms those  loves.  From  this  it  has  come 
tliat  these  two  abodes,  the  will  and  under- 
standing, have  become  abodes  of  infernal 
love,  and  by  confirmations  in  favor  of  these 
loves,  abodes  of  infernal  tliought,  which  in 
hell  is  esteemed  as  wisdom. 

396.  The  reason  why  the  love  of  self 
and  love  of  the  world  are  infernal  loves, 
and  3'et  man  lias  been  able  to  come  into 
them  and  thus  subvert  the  will  and  under- 
standing within  him,  is  as  follows :  the  love 


446  ANGELIC    WISDOM  [x.  3iW 

of  self  and  the  love  of  the  world  by  cre- 
ation are  heavenly  loves ;  for  they  are  loves 
of  the  natural  man  serviceable  to  spiritual 
loves,  as  a  foimdation  is  to  a  house.  Yov 
man,  from  the  love  of  self  and  the  world, 
.seeks  the  welfare  of  his  body,  desires  food, 
(•lothing,  and  habitation,  is  solicitous  for 
the  M'elfare  of  his  family,  and  to  secure 
employment  for  the  sake  of  use,  and  even, 
in  the  interest  of  obedience,  to  be  hon- 
ored according  to  the  dignity  of  the  affairs 
which  he  administers,  and  to  find  delight 
and  refreshment  in  worldlj^  enjoyment;  yet 
all  this  for  the  sake  of  the  end,  which 
must  be  use.  For  through  these  things 
man  is  in  a  state  to  serv^e  the  Lord  and  to 
serve  the  neighbor.  When,  however,  there 
is  no  love  of  serving  the  Lord  and  serving 
the  neighbor,  but  only  a  love  of  serving 
liimself  by  means  of  the  world,  then  from 
being  heavenly  that  love  becomes  hellish, 
for  it  causes  a  man  to  sink  his  mind  and 
disposition  in  what  is  his  own,  and  that  in 
itself  is  wholly  evil. 

397.  Now  that  man  may  not  b}^  the  un- 
derstanding be  in  heaven  while  by  the  will 


N^,  .307]     «OXCEKNIXG    DIA^XE    LOVE  447 

he  is  in  hell,  as  is  possible,  and  may  there- 
by have  a  divided  mind,  after  death  every- 
thing of  the  understanding  which  tran- 
scends its  OTm  love  is  removed;  whereby 
it  comes  that  in  everyone  the  will  and  un- 
derstanding finally  make  one.  With  those 
in  heaven  the  w411  loves  good  and  the  un- 
derstanding thinks  trvith ;  but  with  those 
in  hell  the  will  loves  evil  and  the  under- 
standing thinks  falsity.  The  same  is  true 
of  man  in  this  world  Avhen  he  is  thinking 
from  his  spirit,  as  he  does  when  alone  ;  yet 
many,  so  long  as  they  are  in-  the  body, 
when  they  are  not  alone  think  otherwise. 
They  then  think  otherwise  because  they 
raise  their  understanding  above  the  proper 
love  of  their  will,  that  is,  of  their  spirit. 
These  things  have  been  said,  to  make 
known  that  the  will  and  understanding 
are  two  distinct  things,  although  created 
to  act  as  one,  and  that  they  are  made  to 
act  as  one  after  death,  if  not  before. 

398.  Xow  since  love  and  ^dsdom,  and 
therefore  will  and  imderstanding,  are  what 
are  called  the  soul,  and  how  the  soul  acts 
upon  the  bod}^,  and  effects  all  its  opera- 


448  ANGELIC    WISDOM  [n.  398 

tions,  is  to  be  shown  in  what  follows,  and 
since  this  may  be  known  from  the  corre- 
spondence of  the  heart  with  the  will,  and 
of  the  lungs  with  the  understanding,  by 
means  of  that  correspondence  what  follows 
has  been  disclosed : — 

(1)  Love  or  the  will  is  man's  ver}^  life. 

(2)  Love  or  the  will  strives  unceasingly 
towards  the  human  form  and  all  things  of 
that  form. 

(3)  Love  or  the  will  is  unable  to  effect 
anything  by  its  human  form  without  a  mar- 
riage with  wisdom  or  the  understanding. 

(4)  Love  or  the  will  prepares  a  house  or 
bridal  chamber  for  its  future  wife,  which 
is  wisdom  or  the  understanding. 

(5)  Love  or  the  will  also  prepares  all 
things  in  its  human  form,  that  it  may 
act  conjointly  with  wisdom  or  the  under- 
standing. 

(6)  After  the  nuptials,  the  first  conjunc- 
tion is  through  affection  for  knowing,  from 
which  springs  affection  for  truth. 

(7)  The  second  conjunction  is  through 
affection  for  understanding,  from  which 
springs  perception  of  truth. 


N.  398]     CONCERNING    DIVINE    LOVE  449 

(8)  The  third  conjunction  is  through 
affection  for  seeing  truth,  from  which 
springs  thought. 

(9)  Through  these  three  conjunctions 
love  or  the  will  is  in  its  sensitive  life  and 
in  its  active  life. 

(10)  Love  or  the  will  introduces  wdsdoni 
or  the  understanding  into  all  things  of  its 
house. 

(11)  Love  or  the  will  does  nothing  ex- 
cept in  conjunction  with  wisdom  or  the 
understanding. 

(12)  Love  or  the  will  conjoins  itself  to 
wisdom  or  the  understanding,  and  causes 
wisdom  or  the  imderstanding  to  be  recip- 
rocally conjoined  to  it. 

(13)  Wisdom  or  the  understanding,  from 
the  potency  given  to  it  by  love  or  the  will, 
can  be  elevated,  and  can  receive  such 
things  as  are  of  light  out  of  heaven,  and 
perceive  them. 

(14)  Love  or  the  will  can  in  like  man- 
ner be  elevated  and  can  perceive  such 
things  as  are  of  heat  out  of  heaven, 
provided  it  loves  its  consort  in  that  de- 
gree. 


450  ANtiELIC     WISDOM  \_N.  3l>8 

(15)  Otherwise  love  or  the  will  draws 
dowm  wisdom  or  the  understanding  from 
its  elevation,  that  it  may  act  as  one  with 
itself. 

(16)  Love  or  the  will  is  purified  by  wis- 
dom in  the  understanding,  if  they  are  ele- 
vated together. 

(17)  Love  or  the  will  is  defiled  m  the 
understanding  and  by  it,  if  they  are  not 
elevated  together. 

(18)  Love,  when  purified  by  wisdom  in 
the  understanding,  becomes  spiritual  and 
celestial. 

(19)  Love,  when  defiled  in  the  under- 
standing and  by  it,  becomes  natural  and 
sensual. 

(20)  The  capacity  to  understand  called 
rationality,  and  the  capacity  to  act  called 
freedom,  still  remain. 

(21)  Spiritual  and  celestial  love  is  love 
towards  the  neighbor  and  love  to  the  Lord ; 
and  natural  and  sensual  love  is  love  of  the 
world  and  love  of  self. 

(22)  It  is  the  same  with  charity  and 
faith  and  their  conjunction  as  with  the  w^ill 
and  understanding  and  their  conjunction. 


N.  399]     «;oN<KKMNG    DIVIXE    LOVE  451 

399.  (1)  Love  or  the  wiU  Is  man's  very 
life.  This  follows  from  the  correspondence 
of  the  heart  with  the  will  (^considered 
above,  n.  378-381).  For  as  the  heart  acts 
in  the  body,  so  does  the  will  act  in  the 
nimd ;  and  as  all  things  of  the  body  depend 
for  existence  and  motion  upon  the  heart, 
so  do  all  thmgs  of  the  mind  depend  for 
exist^ence  and  life  upon  the  will.  It  is  said, 
upon  the  will,  but  this  means  upon  the 
love,  because  the  will  is  the  receptacle  of 
love,  and  love  is  life  itself  (see  above,  n. 
1-3),  and  love,  which  is  life  itself,  is  from 
the  Lord  alone.  By  the  heart  and  its  ex- 
tension into  the  body  through  the  arteries 
and  veins  it  can  be  seen  that  love  or  the 
will  is  the  life  of  man,  for  the  reason  that 
things  that  correspond  to  each  other  act  in 
a  like  manner,  except  that  one  is  natural 
and  the  other  spiritual.  How  the  heart 
acts  in  the  body  is  evident  from  anatomy, 
which  shows  that  wherever  the  heart  acts 
by  means  of  the  vessels  put  forth  from  it 
everything  is  alive  or  subservient  to  life; 
but  where  the  heart  by  means  of  its  vessels 
does  not  act,  everything  is  lifeless.    More- 


452  ANGELIC    WISDOM  [n.  yi«l 

over,  the  heart  is  the  first  and  last  thiDi,' 
to  act  in  the  body.  That  it  is  the  first  is 
evident  from  the  fetus,  and  that  it  is  the 
last  is  evident  from  the  d^dng,  and  that  it 
may  act  without  the  co-operation  of  the 
lungs  is  evident  from  cases  of  suffocation 
and  swooning;  from  which  it  can  be  seen 
that  the  life  of  the  mind  depends  solely 
upon  the  will,  in  the  same  way  as  the  sub- 
stitute life  of  the  body  depends  on  the 
heart  alone ;  and  that  the  will  lives  when 
thought  ceases,  in  the  same  way  as  the 
heart  lives  when  breathing  ceases.  This 
also  is  evident  from  the  fetus,  from  thn 
dying,  and  from  cases  of  suffocation  and 
swooning.  From  which  it  follows  that  love 
or  the  will  is  man's  very  life. 

400.  (2)  Love  or  the  will  strives  unceas- 
ingly towards  the  human  form  and  all 
things  of  that  form.  This  is  evident  from 
the  correspondence  of  heart  and  will.  For 
it  is  known  that  all  things  of  the  body  are 
formed  in  the  womb,  and  that  they  are 
formed  by  means  of  fibers  from  the  brains 
and  blood  vessels  from  the  heart,  and  that 
out  of  these  two  the  tissues  of  all  organs 


,  N.  400]      COXCERNING    DIVIXE    LOVE  453 

and  viscera  are  made;  from  which  it  is 
evident  that  all  things  of  man  have  their 
existence  from  the  life  of  the  will,  which 
is  love,  from  their  first  principles,  out  of 
the  brains,  through  the  fibers;  and  all 
things  of  his  body  out  of  the  heart  tlii-ough 
the  arteries  and  veins.  From  this  it  is 
clearly  evident  that  life  (which  is  love  and 
the  will  therefrom),  strives  unceasingly 
towards  the  human  form.  And  as  the 
human  form  is  made  up  of  all  the  tilings 
there  are  m  man,  it  follows  that  love  or 
the  will  is  in  a  continual  conatus  and  effort 
to  form  all  these.  There  is  such  a  conatus 
and  effort  towards  the  human  form,  be- 
cause God  is  a  Man,  and  Divine  Love  and 
Divine  Wisdom  is  His  life,  and  from  His 
life  is  everything  of  life.  Any  one  can  see 
that  unless  Life  which  is  very  Man  acted 
into  that  which  in  itself  is  not  life,  the 
formation  of  anything  such  as  exists  in 
man  would  be  impossible,  in  whom  are 
thousands  of  thousands  of  things  that 
make  a  one,  and  that  unanimously  aspire 
to  an  image  of  the  Life  from  which  they 
spring,  that  man  may  become  a  receptacle 


454  ANGELIC    WISDOM  [n.  4()f) 

and  abode  of  that  Life.  From  all  this  it 
can  be  seen  that  love,  and  out  of  the  love 
the  will,  and  out  of  the  will  the  heart, 
strive  unceasingly  towards  the  human 
form. 

401.  (3)  Lave  or  the  will  is  unable  to 
effect  anything  by  its  hinnan  form  without 
a  marriage  with  wisdom  or  the  understand- 
ing. This  also  is  evident  from  the  cor- 
respondence of  the  heart  with  the  wilL 
The  embryo  man  lives  by  the  heart,  not 
bj'  the  lungs.  For  in  the  fetus  the  blood 
does  not  flow  from  the  heart  into  the 
lungs,  giving  it  the  ability  to  respire;  but 
it  flows  through  the  foramen  ovale  into  the 
left  ventricle  of  the  heart;  consequently 
the  fetus  is  unable  to  move  any  part  of  its 
body,  but  lies  enswathed,  neither  has  it  sen- 
sation, for  its  organs  of  sense  are  closed. 
So  is  it  with  love  or  the  will,  from  which 
the  fetus  lives  indeed,  though  obscurely, 
that  is,  without  sensation  or  action.  But 
as  soon  as  the  lungs  are  opened,  which  is 
the  case  after  birth,  he  begins  to  feel  and 
act,  and  likewise  to  will  and  think.  From 
all  this  it  can  be  seen,  that  love  or  the  will 


N.   40l]     CONCERN IMi    JJIVINE    LOVE  455 

is  unable  to  effect  anything  by  means  of 
its  human  form  without  a  marriage  with 
wisdom  or  the  understanding. 

402.  (4)  Love  or  the  will  prepares  a 
house  or  bridal  chamber  for  its  future  wife, 
which  is  ivisdom  or  the  understanding.  In 
the  created  universe  and  in  each  of  its 
particulars  there  is  a  marriage  of  good  and 
truth;  and  this  is  so  because  good  is  of 
love  and  truth  is  of  wisdom,  and  these  two 
are  in  the  Lord,  and  out  of  Him  all  things 
are  created.  How  this  marriage  has  exist- 
ence in  man  can  be  seen  mirrored  in  the 
conjunction  of  the  heart  with  the  lungs ; 
since  the  heart  corresponds  to  love  or 
good,  and  the  lungs  to  wisdom  or  trutli 
(see  above,  n.  378-381,  382-384).  From 
that  conjunction  it  can  be  seen  how  love  or 
the  Avill  betroths  to  itself  wisdom  or  the 
understanding,  and  afterwards  weds  it, 
that  is,  enters  into  a  kind  of  marriage  with 
it.  Love  betroths  to  itself  wisdom  by  pre- 
paring for  it  a  house  or  bridal  chamber, 
and  marries  it  by  conjoining  it  to  itself 
by  affections,  and  afterwards  lives  wisely 
with  it  HI  that  house.    How  this  is  cannot 


456  ANGELIC    WISDOM  [>.  402 

be  fully  described  except  in  spiritual  lan- 
guage, because  love  and  wisdom,  conse- 
quently will  and  understanding,  are  sx)ir- 
itual;  and  spiritual  things  can,  indeed,  be 
expressed  in  natural  language,  but  can  be 
perceived  only  obscurely,  from  a  lack  of 
knowledge  of  what  love  is,  what  wisdom 
is,  what  affections  for  good  are,  and  what 
affections  for  wisdom,  that  is,  affections 
for  truth,  are.  Yet  the  nature  of  the  be- 
trothal and  of  the  marriage  of  love  with 
wisdom,  or  of  will  with  understanding,  can 
be  seen  by  the  parallel  that  is  furnished 
by  their  correspondence  with  the  heart 
and  lungs.  What  is  true  of  these  is  true 
of  love  and  wisdom,  so  entirely  that  there 
is  no  difference  whatever  except  that  one 
is  natural  and  the  other  spiritual.  Thus  it 
is  evident  from  the  heart  and  lungs,  that 
the  heart  first  forms  the  lungs,  and  after- 
Avards  joins  itself  to  them;  it  forms  the 
lungs  in  the  fetus,  and  joins  itself  to  them 
after  birth.  This  the  heart  does  in  its 
abode  which  is  called  the  breast,  where  the 
two  are  encamped  together,  separated  from 
the  other  parts  of  the  body  b}^  a  partition 


N.  402]     CONCERNING    DLVINE    LOVE  457 

called  the  diaphragm  and  by  a  covering 
called  the  pleura.  So  it  is  with  love  and 
Avisdom  or  with  will  and  understanding. 

403.  (o)  Love  or  the  ivill  ^jrepares  all 
things  in  its  own  human  form,  that  it  may 
act  conjointly  with  wisdom  or  the  under- 
standing. We  say,  will  and  nnderstand- 
ing,  but  it  is  to  be  carefully  borne  in  mind 
that  the  will  is  the  entire  man ;  for  it  is 
the  will  that,  with  the  understanding,  is  in 
first  principles  in  the  brains,  and  in  deri\- 
atives  in  the  body,  consequently  in  the 
whole  and  in  every  part  (see  above,  n.  365- 
367).  From  this  it  can  be  seen  that  the 
will  is  the  entire  man  as  regards  his  ver}' 
form,  both  the  general  form  and  the  par- 
ticular form  of  all  parts ;  and  that  the  un- 
derstanding is  its  partner,  as  the  lungs  are 
the  partner  of  the  heart.  Beware  of  cher- 
ishing an  idea  of  the  will  as  something 
separate  from  the  human  form,  for  it  is 
that  same  form.  From  this  it  can  be  seen 
not  only  how  the  will  prepares  a  bridal 
chamber  for  the  understanding;  but  also 
how  it  prepares  all  things  in  its  house 
(which  is  the  whole  body)  that  it  may  act 


458  ANGELIC    WISDOM  [x.  403 

conjointly  with  the  understanding.  This 
it  prepares  in  such  a  way  that  as  each  and 
every  thing  of  the  body  is  conjoined  to  the 
will,  so  is  it  conjoined  to  the  understand- 
ing;  in  other  words,  that  as  each  and  every- 
thing of  the  body  is  submissiA^e  to  the  will, 
so  is  it  submissive  to  the  understanding. 
How  each  and  every  thing  of  the  body  is 
})repared  for  conjunction  with  the  under- 
standing as  well  as  with  the  will,  can  be 
seen  in  the  body  only  as  in  a  mirror  or 
image,  by  the  aid  of  anatomical  knowledge, 
Avhich  shows  how  all  things  in  the  body 
are  so  connected,  that  when  the  lungs  re- 
spire each  and  every  thing  in  the  entire 
body  is  moved  by  the  resj^iration  of  the 
lungs,  and  at  the  same  time  from  the  beat- 
ing of  the  heart.  Anatomy  shows  that  the 
heart  is  joined  to  the  lungs  through  the 
auricles,  which  are  continued  into  the  in- 
teriors of  the  lungs ;  also  that  all  the  vis- 
cera of  the  entire  body  are  joined  through 
ligaments  to  the  chamber  of  the  breast; 
and  so  joined  that  when  the  lungs  respire, 
each  and  all  things,  in  general  and  in  par- 
ticular, partake  of  the  respiratory  motion. 


^.  40;3]     OONCEKNIXG    DIVINK    L(»VE  459 

Thus  when  the  lungs  are  inflated,  the  ribs 
expand  the  thorax,  the  pleura  is  dilated, 
and  the  diaphragm  is  stretched  wide,  and 
with  these  all  the  lower  parts  of  the 
ixniy,  which  are  connected  with  them  by 
ligaments  therefrom,  receive  some  action 
through  the  pulmonic  action;  not  to  men- 
tion further  facts,  lest  those  who  have  no 
knowledge  of  anatomy,  on  account  of  their 
ignorance  of  its  terms  should  be  confused 
in  regard  to  the  subject.  Consult  any  skil- 
ful and  discerning  anatomist  whether  all 
things  in  the  entire  body,  from  the  breast 
down,  be  not  so  bound  together,  that  when 
the  lungs  expand  by  respiration,  each  and 
all  of  them  are  moved  to  action  synchro- 
nous with  the  pulmonic  action.  Erom  all 
this  the  nature  of  the  conjunction  prepared 
by  the  will  between  the  understanding  and 
each  and  every  thing  of  the  human  form 
is  now  evident.  Only  explore  the  connec- 
tions well  and  scan  them  "svith  an  anatomi- 
cal eye;  then,  following  the  connections, 
consider  their  co-operation  with  the  breath- 
ing lungs  and  with  the  heart ;  and  finally, 
in  thought,   substitute  for  the  lungs  the 


460  ANGELIC    WISDOM  [n.  408 

understanding,  and  for  the  heart  the  will, 
and  you  will  see. 

404.  (6)  After  the  nuptials,  the  first 
conjunction  is  throurjh  affection  for  knov- 
ing,from  which  springs  affection  for  truth. 
By  the  nuptials  is  meant  man's  state  after 
birth,  from  a  state  of  ignorance  to  a  state 
of  intelligence,  and  from  this  to  a  state  of 
wisdom.  The  first  state  which  is  one  of 
pure  ignorance,  is  not  meant  here  by  nup- 
tials, because  there  is  then  no  thought  from 
the  understanding,  and  only  an  obscure  af- 
fection from  the  love  or  Avill.  This  state 
is  initiatory  to  the  nuptials.  In  the  second 
state,  which  belongs  to  man  in  childhood, 
there  is,  as  we  know,  an  affection  for 
knowing,  by  means  of  which  the  infant 
child  learns  to  speak  and  to  read,  and  af- 
terwards gradually  learns  such  things  as 
belong  to  the  understanding.  That  it  is 
love,  belonging  to  the  will,  that  effects  this, 
cannot  be  doubted;  for  unless  it  were  ef- 
fected by  love  or  the  will  it  would  not  be 
done.  That  every  man  has,  after  birth,  an 
affection  for  knowing,  and  through  that 
acquires  the  knowledge  by  which  his  un- 


N.  404]     CONCERNING    DIVINE    LOVE  461 

derstanding  is  graxiually  formed,  enlarged, 
and  perfected,  is  acknowledged  by  every 
one  who  thoughtfully  takes  counsel  of  ex- 
perience. It  is  also  evident  that  from  this 
comes  affection  for  truth;  for  when  man. 
from  affection  for  knowing,  has  become  in- 
telligent, he  is  led  not  so  much  by  affection 
for  knowing  as  by  affection  for  reasoning 
and  forming  conclusions  on  subjects  which 
he  loves,  whether  economical  or  civil  or 
moral.  When  this  affection  is  raised  to 
spiritual  things,  it  becomes  affection  for 
spiritual  truth.  That  its  first  or  initiators- 
state  was  affection  for  knowing,  may  be 
seen  from  the  fact  that  affection  for  truth 
is  an  exalted  affection  for  knowing;  for 
to  be  affected  by  truths  is  the  same  as  to 
wish  from  affection  to  know  them,  and 
when  found,  to  drink  them  in  from  the  joy 
of  affection. 

(7)  The  second  conjunction  is  throne/// 
affection  for  understanding,  from  ivJiich 
springs  perception  of  truth .  This  is  evident 
to  any  one  who  is  willing  by  rational  in- 
sight to  examine  the  matter.  From  ration- 
al insight  it  is  clear  that  affection  for  truth 


462  ANGELIC    WISDOM  [n.  404 

and  perception  of  truth  are  two  powers  of 
the  understanding,  which  in  some  persons 
harmonize  as  one,  and  iu  others  do  not. 
They  harmonize  as  one  iu  those  who  wish 
to  perceive  truths  with  the  undei-standing, 
but  do  not  in  tliose  who  only  wish  to  know 
truths.  It  is  also  clear  that  every  one  is 
in  perception  of  truth  so  far  as  he  is  in 
an  affection  for  understanding;  for  if  you 
take  away  aliection  for  understanding  truth 
there  will  be  no  perception  of  truth;  but 
give  the  affection  for  understanding  truth, 
and  there  will  be  perception  of  truth  ac- 
cording to  the  degree  of  affection  for  it. 
No  man  of  sound  reason  ever  lacks  percep- 
tion of  truth,  so  long  as  he  has  affection 
for  understanding  truth.  That  every  man 
has  a  capacity  to  imderstand  truth,  which 
is  called  rationality,  has  been  shown  above. 
(8)  The  third  conjunction  is  through 
affection  for  seeing  truth,  from  which 
springs  thought.  That  affection  for  know- 
ing is  one  thing,  affection  for  understand- 
ing another,  and  affection  for  seeing  truth 
another,  or  that  affection  for  truth  is  one 
thing,    peit'eption   of   truth   another,   and 


N.  404]     CONCERNING    DIVINli    LOVE  463 

thought  another,  is  seen  but  obscurely  by 
those  who  cannot  perceive  the  operations 
of  the  mind  as  distinct,  but  is  seen  clearly 
by  those  who  can.  This  is  obscurely  seen 
by  those  who  do  not  perceive  the  opera- 
tions of  the  mmd  as  distinct,  Vjecause  with 
tliose  who  are  in  affection  for  truth  and  in 
perception  of  truth,  these  operations  are 
sunultaneous  in  the  thought,  and  when 
simultaneous  they  cannot  be  distinguished. 
Man  is  in  manifest  thought  when  his  spirit 
thinks  in  the  body,  which  is  especially  the 
ciise  when  he  is  in  company  with  others ; 
but  when  he  is  in  affection  for  understand- 
ing, and  through  that  comes  into  perception 
of  truth,  he  is  then  in  the  thought  of  his 
spirit,  which  is  meditation.  This  passes, 
indeed,  into  the  thought  of  the  bod}',  but 
into  silent. thought;  for  it  is  above  bodily 
thought,  and  looks  upon  what  belongs  to 
thought  from  the  memory  as  l)elow  itself, 
drawing  therefrom  either  conclusions  or 
confirmations.  But  real  affection  for  truth 
is  perceived  only  as  a  pressure  of  will  from 
something  pleasurable  which  is  interiorly 
in  meditation  as  its  life,  and  is  little  no- 


464  ANGELIC    WISDOM  [>.  4(>4 

ticed.  From  all  this  it  can  now  be  seen 
that  these  three,  affection  for  truth,  per- 
ception of  truth,  and  thought,  follow  in 
order  from  love,  and  that  they  have  exist- 
ence only  in  the  understanding.  For  when 
love  enters  into  the  understanding,  which 
it  does  when  their  conjunction  is  accom- 
plished, it  lirst  brings  forth  affection  foi- 
truth,  then  affection  for  understanding  that 
which  it  knows,  and  lastly,  affection  for 
seeing  in  the  bodily  thought  that  which  it 
understands;  for  thought  is  nothing  but 
internal  sight.  It  is  true  that  thought  is 
the  first  to  be  manifest,  because  it  is  of  the 
natural  mind ;  but  thought  from  perception 
of  truth  which  is  from  affection  for  truth  is 
the  last  to  be  manifest ;  this  thought  is  the 
thought  of  wisdom,  but  the  other  is  thought 
from  the  memory  through  the  sight  of  the 
natural  mind.  All  operations  of  love  or  the 
will  not  within  the  understanding  have  re- 
lation not  to  affections  for  truth,  but  to  af- 
fections for  good. 

405.  That  these  three  from  the  will's 
love  follow  in  order  in  the  understanding;: 
oan,  indeed,  be  comprehended  by  the  ra- 


N.  405]     CONCERNING    DIVINE    LOVE  4G5 

tional  man,  but  yet  cannot  be  clearly  seen 
and  thus  so  proved  as  to  command  belief. 
But  as  love  that  is  of  the  will  acts  as  one 
with  the.  heart  by  correspondence,  and  wis- 
dom that  is  of  the  understanding  acts  as 
one  with  the  lungs  (as  has  been  shown 
above)  therefore  what  has  been  said  (in 
n.  404)  about  affection  for  truth,  percep- 
tion of  truth,  and  thought,  can  nowhere  be 
more  clearly  seen  and  proved  than  in  the 
lungs  and  the  mechanism  thereof.  These, 
therefore,  shall  be  briefly  described.  After 
birth,  the  heart  discharges  the  blood  froui 
its  right  ventricle  into  the  lungs ;  and  after 
passing  through  these  it  is  emptied  into 
the  left  ventricle :  thus  the  heart  opens  the 
lungs.  This  it  does  through  the  pulmonary 
arteries  and  veins.  The  lungs  have  bron- 
chial tubes  which  ramify,  and  at  length 
end  in  air-cells,  into  which  the  lungs  admit 
the  air,  and  thus  respire.  Around  the  bron- 
chial tubes  and  their  ramifications  there 
are  also  arteries  and  veins  called  the  bron- 
chial, arising  from  the  vena  nzygos  or  vena 
cava,  and  from  the  aoTta.  These  arteries 
and  veins  are  distinct  frofn  the  pulmonary 

30 


466  ANGELIC    WISDOM  [n.  405 

arteries  and  veins.  From  this  it  is  evident 
that  the  blood  flows  into  the  lungs  by  two 
ways,  and  flows  out  from  them  by  two 
waj'S.  This  enables  the  lungs  to  respire 
non-synchronously  with  the  heart.  That 
the  alternate  movements  of  the  heart  and 
the  alternate  movements  of  the  lungs  do 
not  act  as  one  is  well  known.  Now,  inas- 
much as  there  is  a  correspondence  of  the 
heait  and  lungs  with  the  will  and  under- 
standing (as  shown  above),  and  inasmuch 
as  conjunction  by  correspondence  is  of 
such  a  nature  that  as  one  acts  so  does  the 
other,  it  can  be  seen  by  the  flow  of  the 
blood  out  of  the  heart  into  the  lungs  how 
the  will  flows  into  the  understanding,  and 
produces  the  results  mentioned  just  above 
(n.  404)  respecting  affection  for  and  per- 
ception of  truth,  and  respecting  thought. 
By  correspondence  this  and  many  other 
things  relating  to  the  subject,  which  can- 
not be  explained  in  a  few  words,  have  been 
disclosed  to  me.  Whereas  love  or  the  will 
corresponds  to  the  heart,  and  wisdom  or 
the  understanding  to  the  lungs,  it  follows 
that  the  blood  vessels  of  the  heart  in  the 


N.  405]     CONCERNING    DIVINE    LOVE  467 

lungs  correspond  to  affections  for  truth, 
and  the  ramifications  of  the  bronchia  ot 
the  lungs  to  perceptions  and  thoughts  from 
those  affections.  Whoever  will  trace  out 
all  the  tissues  of  the  lungs  from  these 
origins,  and  disclose  the  analogy  with  the 
love  of  the  will  and  the  wisdom  of  the  un- 
derstanding, will  be  able  to  see  in  a  kind 
of  image  the  things  mentioned  above  (n. 
404),  and  thereby  attain  to  a  confirmed 
belief.  But  since  a  few  only  are  familiar 
with  the  anatomical  details  respecting  the 
heart  and  lungs,  and  since  confirming  a 
thing  by  what  is  unfamiliar  induces  ob- 
scurity, I  omit  further  demonstration  of 
the  analogy. 

406.  (9)  Through  them  three  conjvno- 
ticrtis  love  or  the  will  is  in,  its  sensitive  life. 
and  in  its  active  life.  Love  without  the  un- 
derstanding, or  affection  which  is  of  love 
without  thought,  which  is  of  the  under- 
standing, can  neither  feel  nor  act  in  the 
body ;  since  love  without  the  understand- 
ing is  as  it  were  blind,  and  affection  with- 
out thought  is  as  it  were  in  thick  dark- 
ness, for  the  understanding  is  the  light  by 


468  ANGKLIC    WISDOM  [n.  4(U) 

which  love  sees.  The  wisdom  of  the  under- 
standing, moreover,  is  from  the  light  that 
proceeds  from  the  Lord  as  a  sun.  Since, 
then,  the  will's  love,  without  the  light  of 
the  understanding,  sees  nothing  and  is 
blind,  it  follows  that  without  the  light  of 
the  understanding  even  the  bodily  senses 
would  be  blind  and  blunted,  not  only  sight 
and  hearing,  but  the  other  senses  also, — 
the  other  senses,  because  all  perception  of 
truth  is  a  property  of  love  in  the  under- 
standing (as  was  shown  above),  and  all  the 
bodily  senses  derive  their  perception  from 
their  mind's  perception.  The  same  is  true 
of  every  bodily  act ;  for  action  from  love 
without  understanding  is  like  man's  action 
in  the  dark,  when  he  does  not  know  what 
he  is  doing;  consequently  in  such  action 
there  would  be  nothing  of  intelligence  and 
wisdom.  Such  action  cannot  be  called  liv- 
ing action,  for  action  derives  its  esse  from 
love  and  its  quality  from  intelligence. 
Moreover,  the  whole  power  of  good  is  by 
means  of  truth ;  consequently  good  acts  in 
truth,  and  thus  by  means  of  truth ;  and  good 
is  of  love,  and  truth  is  of  the  understanding. 


N.  406]     CONCERNING    DIVINE    LOVE  469 

From  all  this  it  can  be  seen  that  love  oi 
the  will  through  these  three  conjunctions 
(see  above,  n.  404)  is  in  its  sensitive  life 
and  in  its  active  life. 

407.  That  this  is  so  can  be  proved  to 
the  life  by  the  conjunction  of  the  heart 
with  the  lungs,  because  the  correspondence 
between  the  will  and  the  heart,  and  be- 
tween the  understanding  and  the  lungs,  is 
such  that  just  as  the  love  acts  with  the 
understanding  spiritually,  so  does  the 
heart  act  with  the  lungs  naturally :  from 
this,  what  has  been  said  above  can  be  seen 
as  in  an  image  presented  to  the  eye. 
That  man  has  neither  any  sensitive  life 
nor  any  active  life,  so  long  as  the  heart 
and  the  lungs  do  not  act  together,  is  evi- 
dent from  the  state  of  the  fetus  or  the  in- 
fant in  the  womb,  and  from  its  state  after 
bii-th.  So  long  as  man  is  a  fetus,  that  is, 
in  the  womb,  the  lungs  are  closed,  where- 
fore he  has  no  feeling  nor  any  action ;  the 
organs  of  sense  are  closed  up,  the  hands 
are  bound,  likewise  the  feet;  but  after 
birth  the  lungs  are  opened,  and  as  they  are 
opened  man  feels  and  acts;  the  lungs  are 


470  ANGEHC    WI;<jL>l>M  [n.  107 

opened  by  means  of  the  blood  sent  into 
them  from  the  heart.  That  man  has  nei- 
ther sensitive  life  nor  active  life  with- 
out the  co-operation  of  the  heart  and  the 
lungs,  is  evident  also  in  swoons,  when  tho 
heart  alone  acts,  and  not  the  lungs,  for 
respiration  then  ceases;  in  this  case  there 
is  no  sensation  and  no  action,  as  is  well 
known.  It  is  the  same  with  persons  suf- 
focated, either  by  water  or  by  anything 
obstructing  the  larynx  and  closing  the 
respiratory  passage ;  it  is  well  known  that 
the  man  then  appears  to  be  dead,  he  feeLs 
nothing  and  does  nothing;  and  yet  he  is 
alive  in  the  heart ;  for  he  returns  to  both 
his  sensitive  and  his  active  life  as  soon  as 
the  obstructions  to  the  lungs  are  removed. 
The  blood,  it  is  true,  circulates  in  the 
meantime  through  the  lungs,  but  through 
the  pulmonary  arteries  and  veins,  not 
through  the  bronchial  arteries  and  veins, 
and  these  last  are  what  give  man  the 
power  of  breathing.  It  is  the  same  vidtli 
the  influx  of  love  into  the  understanding. 
408.  (10)  Lore  or  the  will  introduces  luia- 
dom  or  the  understandinff  into  all  things  of 


X.  408]     CONCERNING    DIVINE    LOVE  471 

its  house.  By  the  house  of  love  or  the  will 
is  meant  the  whole  man  as  to  all  things 
of  his  mind;  and  as  these  correspond  to 
all  things  of  the  body  (as  shown  above),  by 
the  house  is  meant  also  the  whole  man  as 
to  all  things  of  his  body,  called  members, 
organs,  and  viscera.  That  the  lungs  are 
introduced  into  all  these  things  just  as  the 
luiderstanding  is  introduced  into  all  things 
of  the  mind,  can  be  seen  from  what  has 
)3een  shown  above,  namely,  that  love  or  the 
will  prepares  a  house  or  bridal  chamber  for 
its  future  wife,  which  is  wisdom  or  the  un- 
derstanding (n.  402) ;  and  that  love  or  the 
will  prepares  all  things  in  its  own  human 
form,  that  is,  in  its  house,  that  it  may  act 
conjointly  with  wisdom  or  the  understand^ 
ing  (n.  403).  From  what  is  there  said,  it 
is  evident  that  each  and  all  things  in 
the  whole  body  are  so  connected  by  liga- 
ments issuing  from  the  ribs,  vertebrae,  ster- 
num, and  diaphragm,  and  from  the  perito- 
ngeum  which  depends  on  these,  that  when 
the  lungs  respire  all  are  likewise  drawn 
and  borne  along  in  alternate  movements. 
Anatomy  shows  that  the  alternate  waves 


472  ANGELIC    WISDOM  [x.  408 

of  respiration  even  enter  into  the  very 
viscera  to  their  inmost  recesses;  for  the 
ligaments  above  mentioned  cleave  to  the 
sheaths  of  the  viscera,  and  these  sheaths, 
by  their  extensions,  penetrate  to  their  in- 
nermost parts,  as  do  the  arteries  and  veins 
also  by  their  ramifications.  From  this  it  is 
evident  that  the  respiration  of  the  lungs  is 
in  entire  conjunction  with  the  heart  in 
each  and  every  thing  of  the  body;  and  in 
order  that  the  conjunction  may  be  com- 
plete in  every  respect,  even  the  heart  itself 
is  in  pulmonic  motion,  for  it  lies  in  the 
bosom  of  the  lungs  and  is  connected  with 
them  by  the  auricles,  and  reclines  upon 
the  diaphragm,  whereby  its  arteries  also 
participate  in  the  pulmonic  motion.  The 
•  stomach,  too,  is  in  similar  conjunction  with 
the  lungs,  by  the  coherence  of  its  oesopha- 
gus with  the  trachea.  These  anatomical 
facts  are  adduced  to  show  what  kind  of  a 
conjunction  there  is  of  love  or  the  will 
with  wisdom  or  the  understanding,  an(3 
how  the  two  in  consort  are  conjoined  with 
all  thin^  of  the  mind;  for  the  spiritual 
and  the  bodily  conjunction  are  similar. 


N.  409]     CONCERNING    DIVINE    LOVE  473 

409.  (11)  Love  or  the  will  does  nothing 
except  in  conjunction  with  wisdom  or  the 
understanding.  For  as  love  has  no  sensi- 
tive nor  any  active  life  apart  from  the 
understanding;  and  as  love  introduces  the 
understanding  into  all  things  of  the  mind 
(as  was  shown  above,  n.  407,  408),  it  fol- 
lows that  love  or  the  will  does  nothing  ex- 
cept in  conjunction  with  the  understand- 
ing. For  what  is  it  to  act  from  love  with- 
out the  understanding  ?  Such  action  can 
only  be  called  irrational;  for  the  under- 
standing teaches  what  ought  to  be  done 
and  how  it  ought  to  be  done.  Apart  from 
the  understanding  love  does  not  know 
this ;  consequently  such  is  the  marriage 
between  love  and  the  understanding,  that 
although  they  are  two,  they  act  as  one. 
There  is  a  like  marriage  between  good 
and  truth,  for  good  is  of  love  and  truth  is 
of  the  understanding.  In  every  particular 
thing  of  the  universe  as  created  by  the 
Lord  there  is  such  a  marriage,  their  use 
having  relation  to  good,  and  the  form  of 
their  use  to  truth.  From  this  marriage  it 
is  that  in  each  and  every  thing  of  the  body 


474  ANGELIC    WISDOM  [n.  4()tJ 

there  is  a  right  and  a  left,  the  right  having 
relation  to  the  goocl  from  which  truth  pro- 
ceeds, and  the  left  to  truth  from  good,  thus 
to  their  conjunction.  From  this  it  is  that 
there  are  pairs  in  man;  there  are  two 
brains,  two  hemispheres  of  the  brain,  two 
ventricles  of  the  heart,  two  lobes  of  the 
lungs,  two  eyes,  ears,  nostrils,  arms,  hands, 
loins,  feet,  kidneys,  testicles,  etc.;  and 
where  there  are  not  pairs,  there  is  a  right 
and  a  left  side,  all  this  for  the  reason 
that  good  looks  to  truth  that  it  may  take 
form,  and  truth  looks  to  good  that  it  may 
have  being.  It  is  the  same  in  the  angelic 
heavens  and  in  their  several  societies.  On 
this  subject  more  may  be  seen  above  (n. 
401),  where  it  is  shown  that  love  or  the 
will  is  unable  to  effect  anything  by  its 
human  form  without  a  marriage  with  wis- 
dom or  the  understanding.  Conj'imction 
of  evil  and  falsity,  which  is  opposite  to  the 
conjunction  of  good  and  truth,  will  be 
spoken  of  elsewhere. 

410.  (12)  Love  or  the  will  conjoiiis  it- 
self to  ii-isdom  or  the  understanding,  and 
causes  wisdom  or  the  understanding  to  he 


N.  41o]    «  <».n(;kj:>5in<;   divink   i.ovi:         470 

rrcij^n'iicall  1/  coiifttiiied  to  it.  That  love  or 
the  will  conjoins  itself  to  wisdom  or  the 
understanding  is  ]ilain  fioni  their  cor- 
respondence with  the  heart  and  lungs. 
Anatomical  observation  shows  that  the 
heart  is  in  its  life's  motion  wdien  the  lungs 
are  not  jet  in  motion;  this  it  shows  l\y 
cases  of  swooning  and  of  suffocation,  also 
by  the  fetus  in  the  w'omb  and  the  chick  in 
the  ^^^.  Anatomical  observation  shows 
also  that  the  heart,  while  acting  alone, 
forms  the  lungs  and  so  adjusts  them  that 
it  may  carry  on  respiration  in  them ;  also 
that  it  so  forms  the  other  viscera  and  or- 
gans that  it  may  carry  on  various  uses  in 
them, — the. organs  of  the  face  that  it  may 
have  sensation,  the  organs  oi  motion  that 
it  may  act,  and  the  i-emaining  parts  of  tlie 
body  that  it  may  exhibit  uses  correspond- 
ing to  the  affections  of  love.  From  all  this 
it  can  now  for  the  first  time  be  show^i  that 
as  the  heart  produces  such  things  for  the 
sake  of  the  various  functions  which  it  is 
afterwards  to  discharge  in  the  body,  so 
love,  in  its  receptacle  called  the  will,  pro- 
duces like  things  for  the  sake  of  the  vari- 


476  ANGELIC    WISDOM  [n.  410 

ous  affections  that  constitute  its  form, 
which  is  the  human  form  (as  was  shown 
above).  Now  as  the  fii'st  and  nearest  of 
love's  affections  are  affection  for  knowing, 
affection  for  understanding,  and  affection 
for  seeing  what  it  knows  and  understands, 
it  follows,  that  for  these  affections  love 
forms  the  understanding,  and  actually  en- 
ters into  them  when  it  begins  to  feel  and 
to  act  and  to  think.  To  this  the  under- 
standing contributes  nothing,  as  is  evident 
from  the  analogy  of  the  heart  and  lungs 
(of  which  above).  From  all  this  it  can  be 
seen,  that  love  or  the  will  conjoins  itself 
to  wisdom  or  the  understcinding,  and  not 
wisdom  or  the  understanding  to  love  or 
the  will;  also  from  this  it  is  evident  that 
knowledges  which  love  acquires  to  itself 
by  the  affection  for  knowing,  and  percep- 
tion of  truth,  which  it  acquires  by  the 
affection  for  understanding,  and  thought 
which  it  acquires  by  the  affection  for 
seeing  what  it  knows  and  understands, 
are  not  of  the  understanding  but  love. 
Thoughts,  perceptions,  and  knowledges 
therefrom,  How  in,  it  is  true,  out  of  the 


N.  410]     CONCERNING    DIVINE    LOVE  477 

spiritual  world,  yet  they  are  received  not 
by  the  understanding  but  by  love,  accord- 
ing to  its  affections  in'  the  understanding. 
It  appears  as  if  the  understanding  received 
them,  and  not  love  or  the  Avill,  but  this. is 
an  illusion.  It  appears  also  as  if  the  un- 
derstanding conjoined  itself  to  love  or  the 
will,  but  this,  too,  is  an  illusion;  love  or 
the  will  conjoins  itself  to  the  understand- 
ing, and  causes  the  understanding  to  be 
reciprocally  conjoined  to  it.  This  recipro- 
r^jal  conjunction  is  from  love's  marriage 
with  wisdom,  wherefrom  a  conjunction 
seemingly  reciprocal,  from  the  life  and 
consequent  power  of  love,  is  effected.  It  is 
the  same  with  the  marriage  of  good  and 
truth ;  for  good  is  of  love  and  truth  is  of 
the  understanding.  Good  does  everything; 
and  it  receives  truth  into  its  house  and 
conjoins  itself  with  it  so  far  as  the  truth 
is  accordant.  Good  can  also  admit  truths 
which  are  not  accordant ;  but  this  it  does 
from  an  affection  for  knowing,  for  under- 
standing, and  for  thinking  its  own  things, 
whilst  it  has  not  as  yet  determined  itself 
to  uses,  which  are  its  ends  and  are  called 


478  ANGELIC    WISDOM  [x.  410 

its  goods.  Of  reciprocal  conjunction,  that 
is,  the  conjunction  of  truth  with  good, 
there  is  none  whatever.  That  truth  is 
reciprocally  conjoined  is  from  the  life  be- 
longing to  good.  From  this  it  is  that  every 
inan  and  every  spirit  and  angel  is  regarded 
l)y  the  Lord  according  to  his  love  or  good, 
and  no  one  according  to  his  intellect,  or 
liis  truth  separate  from  love  or  good.  For 
man's  life  is  his  love  (as  was  shown  above), 
and  his  life  is  qualified  according  as  he 
has  exalted  his  affections  by  means  of 
truth,  that  is,  according  as  he  has  perfected 
his  affections  by  wisdom.  For  the  affec- 
tions of  love  are  exalted  and  perfected  by 
means  of  truths,  thus  by  means  of  wisdom. 
Then  love  acts  conjointly  with  its  wisdom, 
as  though  from  it;  but  it  acts  from  itself 
through  wisdom,  as  through  its  owti  form, 
and  this  derives  nothing  whatever  from 
the  understanding,  but  everything  from  a 
kind  of  determination  of  l,ove  called  affec- 
tion. 

411.  All  things  that  favor  it  love  calls 
its  goods,  and  all  things  that  as  means  lead 
to  goods  it  calls   its  truths;  and  because 


N.  41l]     CONCERNING    DIVINE    LOVE  479 

these  are  means  they  are  loved  and  come 
to  be  of  its  affection  and  thus  become  af- 
fections in  form ;  therefore  truth  is  nothing 
else  than  a  form  of  the  affection  that  is  of 
love.  The  human  form  is  nothing  else 
than  the  form  of  all  the  affections  of  love ; 
beauty  is  its  intelligence,  which  it  procures 
for  itself  through  truths  received  either 
t)y  sight  or  by  hearing,  external  and  inter- 
nal. These  are  what  love  disposes  into  the 
form  of  its  affections ;  and  these  forms  ex- 
ist in  great  variety;  but  all  derive  a  like- 
ness from  their  general  form,  which  is  the 
human.  To  the  love  all  such  forms  are 
beautiful  and  lovely,  but  others  are  un- 
beautiful  and  unlovely.  From  this,  again, 
it  is  evident  that  love  conjoins  itself  to 
the  understanding,  and  not  the  reverse, 
and  that  the  reciprocal  conjunction  is  also 
from  love.  This  is  what  is  meant  by  love 
or  the  will  causing  wisdom  or  the  under- 
standing to  be  reciprocally  conjoined  to  it. 
412.  What  has  been  said  may  be  seen 
in  a  kind  of  image  and  thus  corroborated 
l)y  the  correspondence  of  the  heart  with 
love  and  of  the  lungs  with  the  understand- 


480  ANGELIC    WISDOM  £n.  412 

ing  (of  which  above).  For  if  the  heart  cor- 
responds to  love,  its  determinations,  which 
are  arteries  and  veins,  correspond  to  affec- 
tions, and  in  the  lungs  to  affections  for 
truth ;  and  as  there  are  also  other  vessels 
in  the  lungs  called  air  vessels,  whereby 
respiration  is  carried  on,  these  vessels  cor- 
respond to  perceptions.  It  must  be  dis- 
tinctly understood  that  the  arteries  and 
veins  in  the  lungs  are  not  affections,  and 
that  respirations  are  not  perceptions  and 
thoughts,  but  that  they  are  correspond- 
ences, that  is,  they  act  correspondently  or 
synchronously ;  likewise  that  the  heart  and 
the  lungs  are  not  1?lie  love  and  imderstand- 
ing,  but  correspondences :  and  inasmuch  as 
they  are  correspondences  the  one  can  be 
seen  in  the  other.  Whoever  from  anatomy 
has  come  to  understand  the  whole  struct- 
ure of  the  lungs  can  see  clearly,  when  he 
compares  it  with  the  understanding,  that 
the  understanding  does  not  act  at  all  by 
itself,  does  not  perceive  nor  think  by  it- 
self, but  acts  wholly  by  affections  which 
are  of  love  These,  in  the  understanding, 
are  called  affection  for  knowing,  for  under- 


N.  412]     CONCEi;XIX(r    DIYTXH    LOVE  481 

standing,  and  for  seeing  truth  (which  have 
"been  treated  of  above).  For  all  states  of 
the  lungs  depend  on  the  blood  from  the 
lieart  and  from  the  vena  cava  and  aorta; 
and  respirations,  which  take  place  in  the 
bronchial  branches,  proceed  in  accordance 
with  the  state  of  those  vessels;  for  when 
the  flow  of  the  blood  stops,  respiration 
stops.  Much  more  may  be  disclosed  by 
comparing  the  structure  of  the  lungs  with 
the  understanding,  to  which  the  lungs  cor- 
respond ;  but  as  few  are  familiar  with  ana- 
tomical science,  and  to  try  to  demonstrate 
or  prove  anything  by  what  is  unknown 
renders  it  obscure,  it  is  not  well  to  say 
more  on  this  subject.  By  what  I  know  of 
the  structure  of  the  lungs  I  am  fully  con- 
vinced that  love  through  its  affections 
conjoins  itself  to  the  understanding,  and 
that  the  understanding  does  not  conjoin 
itself  to  any  affection  of  love,  but  that  it 
is  reciprocally  conjoined  by  love,  to  the 
end  that  love  may  have  sensitive  life  and 
active  life.  But  it  must  not  be  forgotten 
that  man  has  a  twofold  respiration,  one  of 
the  spirit  and  another  of  the  body;  and 

31 


482  ANGKLIC    WISDOM  [n.  412 

that  the  respiration  of  the  spirit  depends 
on  the  fibers  from  the  brains,  and  the  res- 
piration of  the  body  on  the  blood-vessels 
from  the  heart,  and  from  the  vena  cava 
and  aorta.  It  is  evident,  moreover,  that 
thought  produces  respiration ;  it  is  evident, 
also,  that  alfection,  which  is  of  love,  pro- 
duces thought,  for  thought  without  affec- 
tion is  precisely  like  respiration  without  a 
heart,  a  thing  impossible.  From  this  it  is 
clear  that  affection,  which  is  of  love,  con- 
joins itself  to  thought,  which  is  of  the 
understanding  (as  was  said  above),  in  like 
manner  as  the  heart  does  in  the  lungs. 

413.  (13)  Wisdom  or  the  understandituj, 
from  the  i>otency  g'tren  to  It  hy  love,  can  be 
eleva.ted  and  can  receive  such  things  as  are 
of  light  out  of  heaven,  and  2)<'fceive  them. 
That  man  has  the  ability  to  perceive  arca- 
na of  wisdom  when  he  hears  them,  has  l)een 
shown  above  in  many  places.  This  capaci- 
ty of  man  is  called  rationality.  It  belongs 
to  every  man  by  creation.  It  is  the  capaci- 
ty to  understand  things  interiorly,  and  to 
decide  what  is  just  and  right,  and  what  is 
good  and  true;  and  by  it  man   is  distin- 


N.  413]     CONCERNING    DIVINE    LOVE  483 

guished  from  beasts.  This,  then,  is  what  is 
meant  when  it  is  said,  that  the  understand- 
ing can  be  elevated  and  receive  things  that 
are  of  light  out  of  heaven,  and  perceive 
them.  That  this  is  so  can  also  be  seen  in  a 
kind  of  image  in  the  lungs,  for  the  reason 
that  the  lungs  correspond  to  the  under- 
standing. In  the  lungs  it  can  be  seen  from 
their  cellular  substance,  which  consists  of 
bronchial  tubes  continued  do^vn  to  the  mi- 
nutest air-cells,  which  are  receptacles  of 
air  in  respirations;  these  are  what  the 
thoughts  make  one  with  by  correspond- 
ence. This  cell-like  substance  is  such  that 
it  can  be  expanded  and  contracted  in  a  two- 
fold mode,  in  one  mode  with  the  heart,  in 
the  other  almost  separate  from  the  heart. 
In  the  former,  it  is  expanded  and  con- 
tracted through  the  pulmonary  aiteries  and 
veins,  which  are  from  the  heart  alone ;  in 
the  latter,  through  the  bronchial  arteries 
and  veins,  which  are  from  the  vena  cava 
and  aorta,  and  these  vessels  are  outside  of 
the  heart.  This  takes  place  in  the  lungs,  for 
the  reason  that  the  understanding  is  capa- 
ble of  being  raised  above  its  proper  love^ 


484  ANGELIC    WISDOM  [x.  413 

which  corresponds  to  the  heart,  and  to  re- 
ceive light  from  heaven.  Still,  when  the 
understanding  is  raised  above  its  proper 
love,  it  does  not  withdraw  from  it,  but  de- 
rives from  it  what  is  called  the  affection 
for  knowing  and  understanding,  with  a 
view  to  somewhat  of  honor,  glory,  or  gain 
in  the  world;  this  clings  to  every  love  as 
a  surface,  and  by  it  the  love  shines  on 
the  surface;  but  with  the  wise,  shines 
through.  These  things  respecting  the  lungs 
are  brought  forward  to  prove  that  the  un- 
derstanding can  be  elevated  and  can  re- 
ceive and  perceive  things  that  are  of  the 
light  of  heaven ;  for  the  corresj^ondence  is 
plenary.  To  see  from  correspondence  is 
to  see  the  lungs  from  the  understanding, 
and  the  understanding  from  the  lungs,  and 
thus  from  both  together  to  perceive  proof. 
414.  (14)  Love  or  the  will  can  in  like 
manner  he  elevated  and  can  receive  such 
things  as  are  of  heat  out  of  heaven i^rovided 
it  loves  laisdom,  its  consort,  in  that  degree. 
That  the  understanding  can  be  elevated 
into  the  light  of  heaven,  and  from  that 
light  draw  forth  wisdom,  has  been  shown 


N.  414]     CONCERNING    DIVINE    LOVE  485 

in  the  preceding  chapter  and  in  many 
places  above  ;  also  that  love  or  the  will  can 
be  elevated  as  well,  provided  it  loves  those 
things  that  are  of  the  light  of  heaven  or 
that  are  of  wisdom,  has  also  been  shown 
in  man}'  places.  Yet  love  or  the  will  can- 
not be  thus  elevated  through  anything  of 
honor,  glory,  or  gain  as  an  end,  but  only 
through  a  love  of  use,  thus  not  for  the 
sake  of  self,  but  for  the  sake  of  the  neigh- 
bor; and  because  this  love  is  given  only 
by  the  Lord  out  of  heaven,  and  is  given  by 
the  Lord  when  man  flees  from  evils  as  sins, 
therefore  it  is  that  love  or  the  will  can 
be  elevated  by  these  means,  and  cannot 
without  these  means.  But  love  or  the  will 
is  elevated  into  heaven's  heat,  while  the 
understanding  is  elevated  into  its  light. 
When  both  are  elevated,  a  marriage  of  the 
two  takes  place  there,  which  is  called  celes- 
tial marriage,  because  it  is  a  marriage  of 
celestial  love  and  wisdom ;  consequently  it 
is  said  that  love  also  is  elevated  if  it  loves 
wisdom,  its  consort,  in  that  degree.  The 
love  of  wisdom,  that  is,  the  genuine  love  of 
the  human  understanding,  is  love  towards 


486  ANGELKJ    WISDOM  [n.  414 

the  neighbor  from  the  Lord.  It  is  the 
same  with  light  and  heat  in  the  world. 
Light  exists  without  heat  and  with  heat; 
light  is  without  heat  in  winter  time,  and 
with  heat  in  summer  time ;  and  when  heat 
is  with  light  all  things  flom-ish.  The 
light  with  man  that  corresponds  to  the 
light  of  winter  is  wisdom  without  its  love ; 
and  the  light  with  man  that  corresponds 
to  the  light  of  summer  is  wisdom  with  its 
love. 

415.  This  conjunction  and  disjunction 
of  wisdom  and  love  can  be  seen  effigied,  as 
it  were,  in  the  conjunction  of  the  lungs 
with  the  heart.  Tor  the  heart  can  be  con- 
joined to  the  clustering  vesicles  of  the 
bronchia  by  blood  sent  out  from  itself,  and 
also  by  blood  sent  out  not  from  itself  but 
from  the  vena  caca  and  the  aorta.  Thereby 
the  respiration  of  the  body  can  be  sepa- 
rated from  the  respiration  of  the  spirit; 
but  when  blood  from  the  heart  alone  acts 
the  respirations  cannot  be  separated.  Now 
since  thoughts  act  as  one  with  respirations 
by  correspondence  it  is  plain,  from  the 
twofold  state  of  tlie  lungs  in  respirations, 


>•  415]     CO^CEKMNG    IHVINK    LOVE  487 

that  man  is  able  to  t*hink  and  from 
thoughts  to  speak  and  act  in  one  way 
when  in  company  with  others,  and  to 
think  and  from  thought  to  speak  and  act 
in  another  way  when  not  in  company,  that 
is,  when  he  has  no  fear  of  loss  of  reputa- 
tion; for  he  can  then  think  and  speak 
against  (xod,  the  neighbor,  the  spiritujd 
things  of  the  church,  and  against  moral  and 
civil  laws;  and  he  can  also  act  contrary' 
to  them,  by  stealing,  bv  being  revengeful, 
by  blaspheming,  by  committing  adultery. 
l>ut  in  company  with  othei-s,  where  he  is 
afraid  of  losing  reputation,  he  can  talk, 
preach  and  act  precisely  like  a  spiritual, 
moral  and  civil" man.  From  all  this  it  can 
he  seen  that  love  or  the  will  as  well  as  the 
understanding  can  be  elevated  and  can 
receive  such  things  as  are  of  the  heat  or 
love  of  heaven,  provided  it  loves  wisdom 
in  that  degree,  and  if  it  does  not  love  wis- 
dom, that  it  can  as  it  were  be  separated. 

416.  (15)  Otherwise  love  or  the  will 
draws  down  wisdom,  or  the  understanding j 
from  its  elevation,  that  it  ma/y  axt  as  one 
'with  itself.  There  is  natural  love  and  there 


488  ANGELIC    WISDOM  [x.  416 

is  spiritual  love.  A  man  who  is  in  natural 
and  in  spiritual  love  both  at  once,  is  a  ra- 
tional man :  but  one  who  is  in  natural  love 
alone,  although  able  to  think  rationall}-, 
precisely  like  a  spiritual  man,  is  not  a  ra- 
tional man;  for  although  he  elevates  his 
understanding  even  to  heavenly  light,  thus 
to  Avisdom,  yet  the  things  of  wisdom,  that 
is,  of  heavenh-  light,  do  not  belong  to  his 
love.  His  love,  it  is  true,  effects  the  eleva- 
tion, but  frdm  desire  for  honor,  glory,  and 
gain.  But  when  he  j)erceives  that  he  gains 
nothing  of  the  kind  from  that  elevation 
(as  is  the  case  when  he  thinks  with  him- 
self from  his  own  natural  love),  then  he 
does  not  love  the  things  of  heavenly  light 
or  wisdom;  consequently  he  then  draws 
down  the  understanding  from  its  height, 
that  it  may  act  as  one  with  himself.  For 
example :  when  the  understanding  by  its 
elevation  is  in  wisdom,  then  the  love  sees 
what  justice  is,  what  sincerity  is,  what 
chastity  is,  even  what  genuine  love  is. 
This  the  natural  love  can  see  by  its  capaci- 
ty to  understand  and  contemplate  things 
in  heavenly  light;  it  can  even  talk  and 


X.  416]     CJOXCEltMNG    DIV'IXE    LOVE  489 

preach  about  these  and  explain  them  as  at 
once  moral  and  spiritual  virtues.  But 
when  the  understanding  is  not  elevated, 
the  love,  if  it  is  merely  natural,  does  not 
see  these  virtues,  but  instead  of  justice  it 
sees  injustice,  instead  of  sincerity  deceit, 
instead  of  chastity  lewdness,  and  so  on. 
If  it  then  thinks  of  the  things  it  spoke  of 
when  its  understanding  was  in  elevation, 
it  can  laugh  at  them  and  speak  of  them 
merely  as  serviceable  to  it  in  captivating 
the  souls  of  men.  From  all  this  it  can  be 
seen  how  it  is  to  be  understood  that  love, 
unless  it  loves  wisdom,  its  consort,  in  that 
degree,  draws  wisdom  down  from  its  eleva- 
tion, that  it  may  act  as  one  with  itself. 
That  love  is  capable  of  elevation  if  it  loves 
wisdom  in  that  degree,  can  be  seen  above 
,n.  414). 

417.  ^STow  as  love  corresponds  to  the 
heart,  and  the  understanding  to  the  lungs, 
the  foregoing  statements  may  be  corrob- 
orated by  their  correspondence;  as,  for 
instance,  how  the  understanding  can  be 
elevated  above  its  own  love  even  into 
wisdom;  and  how,  if  that  love  is  merely 


490  ANGELIC    AVISDOM  [x.  417 

natural,  the  understanding  is  drawn  down 
by  it  from  that  elevation.  Man  has  a  two- 
fold respiration :  one  of  the  body,  the  other 
of  the  spirit.  These  two  respirations  may 
be  separated  and  they  may  be  conjoined ; 
with  men  merely  natural,  especially  with 
hypocrites,  the}^  are  separated,  but  rarely 
with  men  who  are  spiritual  and  sincere. 
Consequent^  a  merely  natural  man  and 
hypocrite,  whose  understanding  has  been 
elevated,  and  in  whose  memory  therefore 
various  things  of  wisdom  remain,  can  talk 
wisely  in  compan}^  by  thought  from  the 
memory;  but  when  not  in  company-,  lie 
does  not  think  from  the  memory,  but  from 
his  spirit,  thus  from  his  love.  He  also  res- 
pires in  like  manner,  inasmuch  as  thought 
and  respiration  act  correspondently.  That 
the  structure  of  the  Irmgs  is  such,  that  they 
can  respire  both  by  blood  from  the  heart 
and  by  blood  from  outside  of  the  heart  has 
been  shown  aljove 

418.  It  is  the  common  opinion  that  wis- 
dom makes  the  man;  therelPore  when  an}^ 
one  is  heard  to  talk  and  teach  wisely  he  is 
believed  to   be  wise;  vea.  he  himself  be- 


X.  418]     CONCEKXIXG    DIVINE    LOVE  491 

lieves  it  at  the  tinie,  because  when  he  talks 
or  teaches  in  company  he  thinks  from  the 
memory,  and  if  he  is  a  merely  natural 
man,  from  the  surface  of  his  love,  which  is 
a  desire  for  honor,  glory,  and  gain;  but 
when  the  same  man  is  alone  he  thinks 
from  the  more  inward  love  of  his  spirit, 
and  then  not  wisely,  but  sometimes  in- 
sanely. From  all  this  it  can  be  seen  that 
no  one  is  to  be  judged  of  by  wise  speaking, 
but  by  his  life ;  that  is,  not  by  wise  speak- 
ing separate  froni  life,  but  by  wise  speak- 
ing conjoined  to  life.  By  life  is  meant 
love.  That  love  is  the  life  has  been  shown 
above. 

419.  (16)  Loi^e  or  the  luill  is  j^urified  in 
the  understanding,  if  they  are  elevated  to- 
gether. From  birth  man  loves  nothing  but 
self  and  the  world,  for  nothing  else  ap- 
pears before  his  eyes,  consequently  noth- 
ing else  occupies  his  mind.  This  love  is 
corporeal-natural,  and  may  be  called  mate- 
rial love.  Moreover,  this  love  has  become 
impure  by  reason  of  the  separation  of 
heavenly  love  from  it  in  parents.  This 
love  could  not  be  sej>arated  from  its  im- 


492  ANGELIC    WISDOM  [x.  419 

purity  unless  man  had  a  power  to  raise 
his  understanding  into  the  light  of  heaven, 
and  to  see  how  he  ought  to  live  in  order 
that  his  love,  as  well  as  his  understanding, 
may  be  elevated  into  wisdom.  By  means 
of  the  understanding,  love,  that  is,  the  man, 
sees  what  the  evil^  are  that  defile  and  cor- 
rupt the  love ;  he  also  sees  that  if  he  flees 
from  those  evils  as  sins  and  turns  away 
from  them,  he  loves  the  things  that  are  op- 
posite to  those  evils ;  all  of  which  are  heav- 
enly. Then  also  he  perceives  the  means 
by  which  he  is  enabled  to  flee  from  and 
turn  away  from  those  evils  as  sins.  This 
the  love,  that  is,  the  man,  sees,  by  the  exer- 
cise of  his  power  to  elevate  his  understand- 
ing into  the  light  of  heaven,  which  is  the 
source  of  wisdom.  Then  so  far  as  love 
gives  heaven  the  first  place  and  the  world 
the  second,  and  at  the  same  time  gives  the 
Lord  the  first  place  and  self  the  second,  so 
far  love  is  purged  of  its  uncleanness  and  is 
purified ;  in  -other  words,  is  raised  into  the 
heat  of  heaven,  and  conjoined  with  the 
light  of  heaven  in  which  the  understand- 
ing is-  and  the  marriage  takes  place  that 


N".  419]     CONCERNING    DIVINE    LOVE  49o 

is  called  the  marriage  of  good  and  truth, 
that  is,  of  love  and  wisdom.  Any  one  can 
comprehend  intellectually  and  see  ration- 
ally, that  so  far  as  he  flees  from  and  turns 
away  from  theft  and  cheating,  so  far  he 
loves  sincerity,  rectitude,  and  justice;  so 
far  as  he  flees  and  turns  away  from  re- 
venge and  hatred,  so  far  he  loves  the  neigh- 
bor; and  so  far  as  he  flees  and  turns  away 
from  adulteries,  so  far  he  loves  chastity; 
and  so  on.  And  yet  scarcely  any  one 
knows  what  there  is  of  heaven  and  the 
Lord  in  sincerity,  rectitude,  justice,  love 
towards  the  neighbor,  chastity,  and  other 
affections  of  heavenly  love,  until  he  has  re- 
moved their  opposites.  When  he  has  re- 
moved the  opposites,  then  he  is  in  those 
affections,  and  therefrom  recognizes  and 
sees  them.  Previously  there  is  a  kind  of 
veil  interposed,  that  does,  indeed,  transmit 
to  love  the  light  of  heaven ;  yet  inasmuch 
as  the  love  does  not  in  that  degree  love  its 
consort,  wisdom,  it  does  not  receive  it,  yea, 
may  even  contradict  and  rebuke  it  when  it 
returns  from  its  elevation.  Still  man  flat- 
ters himself  that  the  wisdom  of  his  under- 


494  ANGEHC    WISDOM  [x.  419 

standing  may  be  made  serviceable  as  a 
means  to  honor,  glory,  or  gain.  Then  man 
gives  self  and  the  Avorld  the  hrst  place,  and 
the  Lord  and  heaven  the  second,  and  what 
has  the  second  place  is  loved  only  so  far  as 
it  is  serviceable,  and  if  it  is  not  serviceable 
it  is  disowned  and  rejected;  if  not  before 
death,  then  after  it.  From  all  this  the 
truth  is  now  evident,  that  love  or  the  will 
is  purified  in  the  understanding  if  they  are 
elevated  together. 

420.  The  same  thing  is  imaged  in  the 
lungs,  whose  arteries  and  veins  correspond 
to  the  affections  of  love,  and  whose  respi- 
rations correspond  to  the  perceptions  and 
thoughts  of  the  understanding,  as  has  been 
said  above.  That  the  heart's  blood  is  puri- 
fied of  undigested  matters  in  the  lungs, 
and  nourishes  itself  with  suitable  food 
from  the  inhaled  air,  is  evident  from  much 
observation.  (1)  That  the  blood  is  purified 
of  undigested  matter  in  the  lungs,  is  evi- 
dent not  only  from  the  influent  blood, 
which  is  venous,  and  therefore  filled  with 
the  chyle  collected  from  food  and  drink, 
but  also  from  the  moisture  of  the  outgoing 


NT.  420j     CONCERNING    DIVINE    LOVE  495 

breath  and  from  its  odor  as  perceived  by 
others,  as  well  as  from  the  diminished 
quantity  of  the  blood  flowing  back  into  the 
left  ventricle  of  the  heart.  (2)  That  the 
blood  nourishes  itself  with  suitable  food 
from  the  inhaled  air  is  evident  from  the 
immense  volumes  of  odors  and  exhalations 
continually  flowing  forth  from  fields,  gar- 
dens, and  woods ;  from  the  immense  supply 
of  salts  of  various  kinds  in  the  water  that 
rises  from  the  ground  and  from  rivers  and 
ponds,  and  from  the  immense  quantity  of 
exhalations  and  effluvia  from  human  beings 
and  animals  with  which  the  air  is  impreg- 
nated. That  these  things  flow  in  to  the 
lungs  with  the  inhaled  air  is  undeniable: 
it  is  therefore  undeniable  also  that  from 
them  the  blood  draws  such  things  as  are 
useful  to  it;  and  such  things  are  useful  as 
correspond  to  the  affections  of  its  love. 
Tor  this  reason  there  are,  in  the  vesicles 
or  innermost  recesses  of  the  lungs,  little 
veins  in  great  abundance  with  tiny  mouths 
that  absorb  these  suitable  matters;  conse- 
quently, the  blood  that  flows  back  into  the 
left  ventricle  of  the  heart  is  chano^ed  into 


496  ANGELIC    WIS1>0M  [n.  420 

arterial  blood  of  brilliant  liue.  These  facts 
prove  that  the  blood  purifies  itself  of  het- 
erogeneous things  and  nourishes  itself 
with  homogeneous  things.  That  the  blood 
in  the  lungs  purifies  and  nourishes  itself 
correspondently  to  the  affections  of  the 
mind  is  as  yet  unknown ;  but  in  the  spirit- 
ual world  it  is  very  well  known,  for  angels 
in  the  heavens  find  delight  only  in  the 
odors  that  correspond  to  the  love  of  their 
wisdom,  while  the  spirits  in  hell  find  de- 
light only  in  the  odors  that  correspond  to 
a  love  opposed  to  wisdom;  these  are  foul 
odors,  but  the  former  are  fragrant.  It  fol- 
lows that  men  in  the  world  impregnate 
their  blood  \sdth  similar  things  according 
to  correspondence  with  the  affections  of 
their  love;  for  what  the  spirit  of  a  man 
loves,  his  blood  according  to  correspond- 
ence craves  and  by  respiration  attracts. 
From  this  correspondence  it  results  that 
man  as  regards  his  love  is  purified  if  he 
loves  wisdom,  and  is  defiled  if  he  does  not 
love  it  Moreover,  all  purification  of  man 
is  effected  by  means  of  the  truths  of  wis- 
dom, and  all  pollution  of  man  is  effected 


N.  4.''20]     CONCERNING    DIVINE    LOVE  497 

by  means  of  falsities  that  are  opposite  to 
the  truths  of  wisdom. 

421.  (17)  Love  oi'  the  ivlll  is  defiled 
in  the  understaTiding  and  by  it,  if  they  are 
not  elevated  together.  This  is  because  love, 
if  not  elevated,  remains  impure  (as  stated 
above,  n.  419,  420);  and  while  it  remains 
impure  it  loves  what  is  impure,  such  as  re- 
venges, hatreds,  deceits,  blasphemies,  adul- 
teries, for  these  are  then  its  affections  that 
are  called  lusts,  and  it  rejects  what  belongs 
to  charity,  justice,  sincerit3^,  truth,  and 
chastity.  Love  is  said  to  be  defiled  in  the 
understanding,  and  by  it;  in  the  under- 
standing, when  love  is  affected  by  these  im- 
pure things;  by  the  understanding,  when 
love  makes  the  things  of  wisdom  to  become 
its  servants,  and  still  more  when  it  per- 
verts, falsifies,  and  adulterates  them.  Of 
the  corresponding  state  of  the  heart,  or  of 
its  blood  in  the  lungs,  there  is  no  need  to 
say  more  than  has  been  said  above  (n. 
420),  except  that  instead  of  the  purification 
of  the  blood  its  defilement  takes  place ;  and 
instead  of  the  nutrition  of  the  blood  by 
fragrant  odors  its  nutrition  is  effected  by 

32 


498  ANGELIC    WISDOM  [n.  421 

stenches,  precisely  as  it  is  respectively  in 
heaven  and  in  hell. 

422.  (18)  Love,  when  imAjied  by  wis- 
dom in  the  understanding,  becomes  spirit- 
ual and  celestial.  Man  is  born  natural,  but 
in  the  measure  in  which  his  understanding 
is  raised  into  the  light  of  heaven,  and  his 
love  conjointly  is  raised  into  the  heat  of 
heaven,  he  becomes  spiritual  and  celestial ; 
he  then  becomes  like  a  garden  of  Eden, 
which  is  at  once  in  vernal  light  and  vernal 
heat.  It  is  not  the  understanding  that 
becomes  spiritual  and  celestial,  but  the 
love ;  and  when  the  love  has  so  become,  it 
makes  its  consort,  the  understanding,  spir- 
itual and  celestial.  Love  becomes  spiritual 
and  celestial  by  a  life  according  to  the 
truths  of  wisdom  which  the  understanding 
teaches  and  requires.  Love  imbibes  these 
truths  by  means  of  its  understanding,  and 
not  from  itself;  for  love  cannot  elevate 
itself  unless  it  knows  truths,  and  these  it 
can  learn  only  by  means  of  an  elevated 
and  enlightened  understanding;  and  then 
so  far  as  it  loves  truths  in  the  practice  of 
them  so  far  it  is  elevated:  for  to  under- 


N.  42»]     CONCEKMNG    DIVINE    LOVE  499 

Stand  is  one  thing  and  to  will  is  another; 
or  to  say  is  one  thing  and  to  do  is  another. 
There  are  those  who  understand  and  talk 
about  the  truths  of  wisdom,  yet  neither 
Avill  nor  practise  them.  When,  therefore, 
love  puts  in  practice  the  truths  of  light 
which  it  understands  and  speaks,  it  is  ele- 
vated. This  one  can  see  from  reason  alone ; 
for  what  kind  of  a  man  is  he  who  under- 
stands the  trutlis  of  wisdom  and  talks  about 
them  while  he  lives  contrary  to  them,  that 
is,  while  his  w^ill  and  conduct  are  opposed 
to  them  ?  Love  purified  by  wisdom  be- 
comes spiritual  and  celestial,  for  the  reason 
that  man  has  three  degrees  of  life,  called 
natural,  spiritual,  and  celestial  (of  which 
in  the  Third  Part  of  this  work),  and  he  is 
capable  of  elevation  from  one  degree  into 
another.  Yet  he  is  not  elevated  by  wisdom 
alone,  but  by  a  life  according  to  wisdom,  for 
a  man's  life  is  his  love.  Consequently,  so 
far  as  his  life  is  according  to  wisdom,  so  far 
he  loves  wisdom ;  and  his  life  is  so  far  ac- 
cording to  wisdom  as  he  purifies  himself 
from  uncleannesses,  which  are  sins;  and  so 
far  as  he  does  this  doe?  he  love  wisdom. 

9a 


500  ANGELIC    WISDOM  [tf.   423 

423.  That  love  purified  by  the  wis- 
dom in  the  understanding  becomes  spirit- 
ual and  celestial  cannot  be  seen  so  clearly 
by  their  correspondence  with  the  heart  and 
lungs,  because  no  one  can  see  the  quality 
of  the  blood  by  which  the  lungs  are  kept  in 
their  state  of  respiration.  The  blood  may 
abound  in  impurities,  and  yet  not  be  dis- 
tinguishable from  pure  blood.  Moreover, 
the  respiration  of  a  merely  natural  man 
appears  the  same  as  the  respiration  of  a 
spiritual  man.  But  the  difference  is  clearly 
discerned  in  heaven,  for  there  every  one 
respires  according  to  the  marriage  of  love 
and  wisdom ;  therefore  as  angels  are  recog- 
nized according  to  that  marriage,  so  are 
they  recognized  according  to  their  respira- 
tion. For  this  reason  it  is  that  when  one 
who  is  not  in  that  marriage  enters  heaven, 
he  is  seized  with  anguish  in  the  breast, 
and  struggles  for  breath  like  a  man  in  the 
agonies  of  death;  such  persons,  therefore 
throw  themselves  headlong  from  the  place, 
nor  do  they  find  rest  until  they  are  among 
those  who  are  in  a  respiration  similar  to 
their  own ;  for  then  by  correspondence  they 


N.  423]     COXCERNIXG    DIVINE    J.OVK  501 

are  in  similar '  affection,  and  therefore  in 
similar  thought.  From  all  this  it  can  he 
seen  that  with  the  spiritual  man  it  is  the 
purer  blood,  called  by  some  the  animal 
spirit,  which  is  purilied;  and  that  it  is 
pui'ified  so  far  as  the  man  is  in  the  mar- 
riage of  love  and  wisdom.  It  is  this  purer 
l)lood  which  con-esponds  most  nearly  to 
that  marriage;  and  because  this  blood  in- 
flows into  the  blood  of  the  body,  it  follows 
that  the  latter  blood  is  also  purified  by 
means  of  it.  The  reverse  is  true  of  those 
in  whom  love  is  defiled  in  the  understand- 
ing. But,  as  was  said,  no  one  can  test  this 
by  any  experiment  on  the  blood;  but  he 
can  by  observing  the  affections  of  love, 
since  these  correspond  to  the  blood. 

424.  (19)  Loce,  when  defiled  in  the  un- 
derstanding and  hij  it,  becomes  natural^  sen- 
siialj  and  corporeal.  Natural  love  separated 
from  spiritual  love  is  the  opposite  of  spir- 
itual love ;  because  natural  love  is  love  of 
self  and  of  the  world,  and  spiritual  love  is 
love  to  the  Lord  and  love  to  the  neighbor; 
and  love  of  self  and  the  world  looks  down- 
ward and  outward,  and  love  to  the  Lord 


502  ANGELIC    WISDOM  [n.  424 

looks  upward  and  inward.  Consequently 
when  natural  love  is  separated  from  spirit- 
ual love  it  cannot  be  elevated  above  what 
is  man's  own,  but  remains  immersed  in  it, 
and  so  far  as  it  loves  it,  is  glued  to  it. 
Then  if  the  understanding  ascends,  and 
sees  by  the  light  of  heaven  such  things 
as  are  of  wisdom,  this  natural  love  draws 
down  such  wisdom,  and  joins  her  to  itself 
in  what  is  its  own;  and  there  either  rejects 
the  things  of  wisdom  or  falsifies  them  or 
encircles  itself  with  them,  that  it  may 
talk  about  them  for  reputation's  sake.  As 
natural  love  can  ascend  by  degrees  and  be- 
come spiritual  and  celestial,  in  the  same 
way  it  can  descend  by  degrees  and  become 
sensual  and  corporeal,  and  it  does  descend 
so  far  as  it  loves  dommion  from  no  love 
of  use,  but  solely  from  love  of  self.  It  is 
this  love  which  is  called  the  devil.  Those 
who  are  in  this  love  are  able  to  speak  and 
act  in  the  same  manner  as  those  who  are 
in  spiritual : love;  but  they  do  this  either 
from  memory  or  from  the  understanding 
elevated  by  itself  into  the  light  of  heaven. 
Nevertheless,  what  they  say  and  do  is  com- 


N.  424]     CONCEKNING    DIVI^^E    LOVE  503 

paratively  like  fruit  that  appears  beautiful 
on  the  surface  but  is  wholly  rotten  with- 
in; or  like  ahnonds  which  from  the  shell 
appear  sound  but  are  wholly  worm-eaten 
within.  These  things  in  the  spiritual  world 
are  called  fantasies,  and  by  means  of  them 
harlots,  there  called  sirens,  make  them- 
selves appear  handsome,  and  adorn  them- 
selves with  beautiful  garments;  but  when 
the  fantasy  is  dissipated  the  sirens  appear 
like  ghosts,  and  are  like  devils  who  make 
themselves  angels  of  light.  For  when  that 
corporeal  love  draws  its  understanding 
down  from  its  elevation,  as  it  does  when 
man  is  alone  and  thinks  from  his  own  love, 
then  he  thinks  against  God  in  favor  of 
nature,  against  heaven  in  favor  of  the 
world,  and  against  the  truths  and  goods  of 
the  church  in  favor  of  the  falsities  and 
evils  of  hell;  thus  against  wisdom.  From 
this  the  character  of  those  who  are  called 
corporeal  men  can  be  seen  :  for  they  are 
not  corporeal  in  understanding,  but  corpo- 
real in  love;  that  is,  they  are  not  corporeal 
in  understanding  when  they  converse  in 
company,  but  are  so  Avhen  they  hold  con. 


504  ANGELIC    WISDOM  [n.  424 

verse  with  themselves  in  spirit;  and  being 
such  in  spirit,  therefore  after  death  they 
become,  both  in  love  and  in  understanding, 
spirits  that  are  called  corporeal.  Those 
who  in  the  world  had  been  in  a  supreme 
love  of  ruling  from  the  love  of  self,  and 
liad  also  surpassed  others  in  elevation  of 
understanding,  then  appear  in  body  like 
Eg3'ptian  mummies,  and  in  mind  gross  and 
silly.  WTio  in  the  world  at  the  present  day 
is  aware  that  this  love  in  itself  is  of  such 
a  nature  ?  Yet  a  love  of  ruling  from  love 
of  use  is  possible,  but  only  from  love  of 
use  for  the  sake  of  the  common  good,  not 
for  the  sake  of  self.  It  is  difficult,  how- 
ever, for  man  to  distinguish  the  one  love 
from  the  other,  although  the  difference 
between  them  is  like  that  between  heaven 
and  hell.  The  differences  between  these 
two  loves  of  ruling  may  be  seen  in  the 
work  on  He^iien  and  Hell  (n.  551-565). 

425.  (20)  TJte  capacity  to  understand 
called  ratio7ialitt/,  and  the  capacity  to  act 
called  freedom,  still  remain.  These  two 
capacities  belonging  to  man  have  been 
treated  of  above  (n,  264-267).    Man  has 


N.  426]    CO^'CEK^.'I^'(T    divijsk   l<»\  k  505 

these  two  capacities  that  he  may  from  being 
natural  become  spiritual,  that  is,  may  be  re- 
generated. For,  as  was  said  above,  it  is 
man's  love  that  becomes  spiritual,  and  is  re- 
generated; and  it  cannot  become  spiritual  or 
l)e  regenerated  unless  it  knows,  by  means  of 
its  understanding,  what  evil  is  and  what 
good  is,  and  therefore  what  truth  is  and 
what  falsity  is.  When  it  knows  this  it  can 
choose  either  one  or  the  other;  and  if  it 
chooses  good  it  can,  by  means  of  its  under- 
standing, be  instructed  about  the  means  by 
which  to  attain  to  good.  All  the  means  by 
which  man  is  enabled  to  attain  good  are  pro- 
vided. It  is  by  rationality  that  man  is  able 
to  know  and  understand  these  means,  and 
by  freedom  that  he  is  able  to  will  and  to  do 
them.  There  is  also  a  freedom  to  willto 
know,  to  understand,  and  to  think  these 
means.  Those  who  hold  from  church  doc- 
trine that  things  spiritual  or  theological 
transcend  the  understanding,  and  are  there- 
fore to  be  believed  apart  from  the  under- 
standing, know  nothing  of  these  capacities 
called  rationality  and  freedom.  These  can- 
not do  otherwise  than  deny  that  there  is  a 


506  ANGELIC    WISDOM  [n.  425 

capacity  called  rationality.  Those,  too,  who 
hold  from  church  doctrine  that  no  one  is 
able  to  do  good  from  himself,  and  conse- 
quently that  good  is  not  to  be  done  from 
any  will  to  be  saved,  cannot  do  otherwise 
than  deny,  from  a  principle  of  religion,  the 
existence  of  both  these  capacities  which 
belong  to  man.  Therefore,  those  who  have 
confirmed  themselves  in  these  things,  after 
death,  in  agreement  with  their  faith,  are 
deprived  of  both  these  capacities;  and  in 
place  of  heavenly  freedom,  in  which  they 
might  have  been,  are  in  infernal  freedom, 
and  in  place  of  angelic  wisdom  from  ration- 
ality, in  which  they  might  have  been,  are 
in  infernal  insanity ;  and  what  is  wonder- 
ful, they  claim  that  both  these  capacities 
have  place  in  doing  what  is  evil  and  think- 
ing what  is  false,  not  knowing  that  the 
exercise  of  freedom  in  doing  what  is  evil 
is  slavery,  and  that  the  exercise  of  the 
reason  to  think  what  is  false  is  irrational. 
But  it  is  to  be  carefully  noted  that  these 
capacities,  freedom  and  rationality,  are 
neither  of  them  man's,  but  are  of  the  Lord 
in  man,  and  that  they  cannot  be  appropri- 


N.  426]     CONCERNING    DIVINE    LOVE  507 

ated  to  man  as  his ;  nor,  indeed,  can  they 
>)e  given  to  man  as  his,  but  are  contin- 
ually of  the  Lord  in  man,  and  yet  are 
never  taken  away  from  man;  and  this  bcT 
cause  without  them  man  cannot  be  saved, 
for  without  them  he  cannot  be  regener- 
ated (as  has  been  said  above).  For  this 
reason  man  is  instructed  by  the  church 
that  from  himself  he  can  neither  think 
what  is  true  nor  do  what  is  good.  But 
inasmuch  as  man  perceives  no  otherwise 
than  that  he  thinks  from  himself  what  is 
true  and  does  from  himself  what  is  good, 
it  is  very  evident  that  he  ought  to  be- 
lieve that  he  thinks  as  if  from  himself 
what  is  true,  and  does  as  if  from  himself 
what  is  good.  For  if  he  does  not  believe 
.this,  either  he  does  not  think  what  is  true 
nor  do  what  is  good,  and  therefore  has  no 
religion,  or  he  thinks  what  is  true  and  does 
what  is  good  from  himself,  and  thus  as- 
(tribes  to  hiiuself  that  which  is  Divine. 
That  man  ought  to  think  what  is  true  and 
<lo  good  as  if  from  himself,  may  be  seen,  in 
the  Doctrine  of  Life  for  the  New  Jeru- 
salem^ from  beginning  to  end. 


508  ANGELIC    WISDOM  [n.  42« 

426.  (21)  Spiritual  and  celestial  love  is 
love  toward  the  7ieighbor  and  love  to  the 
Lord  j  and  natural  and  sensual  love  is  love 
of  the  world  and  love  of  self  By  love  to- 
ward the  neighbor  is  meant  the  love  of 
uses,  and  by  love  to  the  Lord  is  meant 
the  love  of  doing  uses  (as  has  been  shown 
before).  These  loves  are  spiritual  and  ce- 
lestial, because  loving  uses  and  doing  them 
from  a  love  of  them,  is  distinct  from  the 
love  of  what  is  man's  own;  for  whoever 
loves  uses  spiritually  looks  not  to  self,  but 
to  others  outside  of  self  for  whose  good  he 
is  moved.  Opposed  to  these  loves  are  the 
loves  of  self  and  of  the  world,  for  these 
look  to  uses  not  for  the  sake  of  others  but 
for  the  sake  of  self ;  and  those  who  do  this 
invert  Divine  order,  and  put  self  in  the 
Lord's  place,  and  the  world  in  the  place  of 
heaven;  as  a  consequence  they  look  back- 
ward, away  from  the  Lord  and  away  from 
heaven,  and  looking  backward  away  from 
these  is  looking  to  hell.  (More  about:  these 
loves  may  be  seen  above,  n.  424.)  Yet 
man  does  not  feel  and  perceive  the  love  of 
performing  uses  for  the  sake  of  uses  as  he 


X.  426]     COXCERXING    DIVINE    LOVE  509 

feels  and  perceives  the  love  of  performing 
uses  for  the  sake  of  self;  consequenth' 
when  he  is  performing  uses  he  does  not 
know  whether  he  is  doing  them  for  tht^ 
sake  of  uses  or  for  the  sake  of  self.  But  let 
liim  know  that  he  is  performing  uses  for 
the  sake  of  uses  in  the  measure  in  which  he 
flees  from  evils ;  for  so  far  as  he  flees  from 
evils,  he  performs  uses  not  from  himself, 
but  from  the  Lord.  For  evil  and  good  are  op- 
posites;  so  far  as  any  one  is  not  in  evil 
he  is  in  good.  Xo  one  can  be  in  evil  and 
in  good  at  the  same  time,  because  no  one 
can  serve  two  masters  at  the  same  time. 
AH  this  has  been  said  to  show  that  al- 
though man  does  not  sensibly  perceive 
whether  the  uses  which  he  performs  are 
for  the  sake  of  use  or  for  the  sake  of  self, 
that  is,  whether  the  uses  are  spiritual  or 
merely  natural,  still  he  can  know  it  by 
this,  whether  or  not  he  considers  evils  to 
be  sins.  If  he  regards  them  as  sins,  and  for 
that  reason  abstains  from  doing  them,  the 
uses  which  he  does  are  spiritual.  And  when 
one  who  does  this  flees  from  sins  from  a 
feeling  of  aversion,  he  then  begins  to  have 


510  ANGELIC    WISDOM  [n    42C 

a  sensible  perception  of  the  love  of  uses 
tor  the  sake  of  uses,  and  this  from  spirit- 
ual enjoyment  in  them. 

427.  (22)  It  is  the  same  icith  charity 
and  faith  and  their  conjunction  as  with  the 
will  and  understanding  and  their  conjunc- 
tion. There  are  two  loves,  according  to 
which  the  heavens  are  distinct,  celestial 
love  and  spiritual  love.  Celestial  love  is 
love  to  the  Lord,  and  spiritual  love  is  love 
towards  the  neighbor.  These  loves  are  dis- 
tinguished by  this,  that  celestial  love  is  the 
love  of  good,  and  spiritual  love  the  love  of 
truth ;  for  those  who  are  in  celestial  love 
perform  uses  from  love  of  good,  and  those 
in  spiritual  love  from  love  of  truth.  The 
marriage  of  celestial  love  is  with  wisdom, 
and  the  marriage  of  spiritual  love  with  in- 
telligence; for  it  is  of  wisdom  to  do  good 
from  good,  and  it  is  of  intelligence  to 
do  good  from  truth,  consequently  celestial 
love  does  what  is  good,  and  spiritual  love 
does  what  is  true.  The  difference  l^etween 
these  two  lov^es  can  be  defined  only  in  this 
way,  that  those  who  are  in  celestial  love 
have  wisdom  inscribed  on  their  life,  and 


N.  427]     CONCERNING   DIVINE    LOVE  511 

not  on  the  memory,  for  which  reason  they 
do  not  talk  about  Divine  truths,  but  do 
them ;  while  those  who  are  in  spiritual  love 
have  wisdom  inscribed  on  their  memory, 
therefore  they  talk  about  Divine  truths, 
and  do  them  from :  principles  in  the  mem- 
ory. Because  those  who  are  in  celestial 
love  have  wisdom  inscribed  on  their  life, 
they  perceive  instantly  whether  what-ever 
they  hear  is  true  or  not;  and  when  asked 
whether  it  is  true,  they  answer  only.  It  is, 
or  It  is  not.  These  are  they  who  are 
meant  by  the  words  of  the  Lord : — 

Let  your  speecli  be  Yea,  yea,  Nay,  nay  {Matt 
V.  37). 

And  because  they  are  such,  they  are  un- 
willing to  hear  any  thing  about  faith,  sav- 
ing, What  is  faith?  is  it  not  wisdom? 
and  what  is  charity?  is  it  not  doing?  And 
when  told  that  faith  is  believing  what  is 
not  understood,  they  turn  away,  saying. 
The  man  is  crazy.  These  are  they  who  are 
in  the  third  heaven,  and  who  are  the  wisest 
of  all.  Such  •  have  they  become  who  in 
the  world  have  applied  the  Divine  truths 


512  ANGELIC    WISDOM  [n.  42T 

which  they  have  heard  immediately  to 
the  life  by  turning  away  from  evils  as 
infernal,  and  worshiping  the  Lord  alone. 
These,  since  they  are  in  innocence,  appear 
to  others  as  infants ;  and  since  they  never 
talk  about  the  truths  of  wisdom  and  there 
is  nothing  of  pride  in  their  discourse,  they 
also  appear  simple.  Nevertheless,  when 
they  hear  any  one  speaking,  they  perceive 
from  the  tone  all  things  of  his  love,  and 
from  the  speech  all  things  of  his  intel- 
ligence. These  are  they  who  are  in  the 
marriage  of  love  and  wisdom  from  the 
Lord ;  and  who  represent  the  heart  region 
of  heaven,  mentioned  above. 

428.  Those,  however,  who  are  in  spir- 
itual love,  which  is  love  towards  the  neigh- 
bor, do  not  have  wisdom  inscribed  on  their 
life,  but  intelligence;  for  it  is  of  wisdom 
to  do  good  from  affection  for  good,  while  it 
is  of  intelligence  to  do  good  from  affection 
for  truth  (as  has  been  said  above).  Neither 
do  these  know  what  faith  is.  When  faith 
is  mentioned  they  miderstand  truth,  and 
when  charity  is  mentioned  they  under- 
stand doing  the  truth ;  and  when  told  that 


:N'.  428]     CUXCERNLNG    DIVINE    LOVE  51o 

they  must  believe,  they  call  it  empty  talk, 
and  ask,  Who  does  not  believe  what  is 
true  ?  This  they  say  because  they  see  truth 
in  the  light  of  their  own  heaven;  there- 
fore, to  believe  what  they  do  not  see  they 
call  either  simplicity  or  foolishness.  These 
are  they  who  constitute  the  lung  region  of 
heaven,  also  mentioned  above. 

429.  But  those  who  are  in  spiritual- 
natural  love  have  neither  wisdom  or  intel- 
ligence inscribed  on  their  life,  but  only 
something  of  faith  out  of  the  Word,  so  far 
as  this  has  been  conjoined  mth  charity. 
Inasmuch  as  these  do  not  know  what  char- 
ity is,  or  whether  faith  be  truth,  they  can- 
not be  among  those  in  the  heavens  who 
are  in  wisdom  and  intelligence,  but  among 
those  who  are  in  knowledge  only.  Yet  such 
of  them  as  have  fled  from  evils  as  sins  are 
in  the  outmost  heaven,  and  in  a  light 
there  like  the  light  of  the  moon  by  night; 
while  those  who  have  not  confirmed  them- 
selves in  a  faith  in  what  is  unknown,  but 
have  cherished  a  kind  of  affection  for 
truth  are  instructed  by  angels,  and  accord- 
ing to  their  reception  of  truths  and  a  life 

33 


514  Al^GELIC    WISDOM  [n.  429 

in  agreement  therewith,  are  raised  into 
the  societies  of  those  who  are  in  spiritual 
love  and  therefore  in  intelligence.  Those 
become  spiritual,  the  rest  becoming  spirit- 
ual-natural. But  those  who  have  lived  in 
faith  separate  from  charity  are  removed, 
and  sent  away  into  deserts,-  because  they 
are  not  in  any  good,  thus  not  in  any  mar- 
riage of  good  and  truth,  in  which  all  are 
who  are  in  the  heavens. 

430.  All  that  has  been  said  of  love 
and  wisdom  in  this  Part  may  be  said  of 
charity  and  faith,  if  by  charity  spiritual 
love  is  imderstood,  and  by  faith  the  truth 
whereby  there  is  intelligence.  It  is  the 
same  Avhether  the  terms  will  and  under- 
standing, or  love  and  intelligence  be  used, 
since  the  will  is  the  receptacle  of  love,  and 
the  understanding  of  intelligence. 

431.  To  this  I  will  add  the  following 
notable  experience : — In  heaven  all  who 
perform  uses  from  affection  for  use,  because 
of  the  communion  in  which  they  live  are 
wiser  and  happier  than  others ;  and  with 
them  performing  uses  is  acting  sincere- 
ly, uprightly,  justly,  and  faithfully  in  the 


N.  43l]     CONCERNING    DIVINE    LOVE  515 

work  proper  to  the  calling  of  each.  This 
they  call  charity  ;  and  observances  pertain- 
ing to  worship  they  call  signs  of  charity, 
and  other  things  they  call  obligations  and 
favors ;  saying  that  when  one  performs  the 
duties  of  his  calling  sincerely,  uprightly, 
justly,  and  faithfully,  the  good  of  the  com- 
mimity  is  maintained  and  perpetuated,  and 
that  this  is  to  "  be  in  the  Lord,"  because 
all  that  flows  in  from  the  Lord  is  use,  and 
it  Hows  in  from  the  parts  into  the  commun- 
ity, and  flows  out  from  the  community  to 
the  parts.  The  parts  there  are  angels,  and 
the  community  is  a  society  of  them. 


WHAT     man's     beginning     IS      FROM      CON- 
CEPTION. 

432.  What  man's  beginning  or  primi- 
tive form  is  in  the  womb  after  concep- 
tion no  one  can  know,  because  it  cannot  be 
seen;  moreover,  it  is  made  up  of  spiritual 
substance,  which  is  not  visible  by  natural 
light    Now  because  there  are  some  in  the 


516  ANGELIC     WISDOM  [n.  432 

world  who  are  eager  to  investigate  even 
the  primitive  form  of  man,  which  is  seed 
from  the  father,  from  which  conception  is 
effected,  and  because  many  of  these  have 
fallen  into  the  error  of  thinking  that  man 
is  in  his  fulness  from  his  first,  which  is 
the  rudiment,  and  is  afterwards  perfected 
by  gTO\vth,  it  has  been  disclosed  to  me  what 
that  rudiment  or  first  is  in  its  form.  It  has 
been  disclosed  to  me  by  angels,  to  whom 
it  was  revealed  by  the  Lord;  and  because 
they  had  made  it  a  part  of  their  wisdom, 
and  it  is  the  joy  of  their  wisdom  to  com- 
mimicate  to  others  what  they  know,  permis- 
sion having  been  granted,  they  presented 
before  my  eyes  in  the  light  of  heaven  a 
type  of  man's  initial  form,  which  was  as 
follows : — There  appeared  as  it  were  a  tiny 
image  of  a  brain  with  a  delicate  delineation 
of  something  like  a  face  in  front,  with  no 
appendage.  This  primitive  form  in  the  up- 
])er  convex  part  was  a  structure  of  contig- 
uous globules  or  spherules,  and  each  spher- 
ule was  a  joining  together  of  those  more 
minute,  and  each  of  these  in  like  man- 
ner of  those  most  minute.    It  was  thus  of 


>.   4o2]     OONOERMNG    DIVINE    LOVE  511 

tliiee  degrees.  In  front,  in  the  flat  part, 
a  kind  of  delineation  appeared  for  a  face. 
The  convex  part  was  covered  round  about 
with  a  very  delicate  skin  or  membrane 
which  was  transparent.  The  convex  part, 
which  was  a  t^^e  of  the  bram  in  least 
forms,  was  also  divided  into  two  beds,  as 
it  were,  just  as  the  brain  in  its  larger  form 
is  divided  into  hemispheres.  It  was  told 
uie  that  the  right  bed  was  the  receptacle 
i)i  love,  and  the  left  the  receptacle  of  wis- 
dom; and  that  by  wonderful  interweavings 
these  were  like  consorts  and  pai-tners.  It 
was  further  shown  in  the  light  of  heaven, 
which  fell  brightly  on  it,  that  the  structure 
of  this  little  brain  within,  as  to  position 
and  movement,  was  in  the  order  and  form 
of  heaven,  and  that  its  outer  structure  was 
in  direct  opposition  to  that  order  and  form. 
After  these  things  were  seen  and  pointed 
out,  the  angels  said  that  the  two  interior 
degrees,  which  were  in  the  order  and  form 
of  heaven,  were  the  receptacles  of  love  and 
wisdom  from  the  Lord;  and  that  the  ex- 
terior degree,  which  was  in  direct  opposi- 
tion to  the  order  and  form  of  heaven,  was 


518  ANGELIC    WISDOM  [n.  4:^2 

the  receptacle  of  hellish  love  aiid  insanity ; 
for  the  reason  that  man,  by  hereditary  cor- 
ruption, is  born  into  evils  of  every  kind, 
and  these  evils  reside  there  in  the  outer- 
mosts;  and  that  this  corruption  is  not 
removed  unless  the  higher  degrees  are 
opened,  which,  as  was  said,  are  the  recepta- 
cles of  love  and  wisdom  from  the  Lord. 
And  as  love  and  wisdom  are  very  man,  for 
love  and  wisdom  in  their  essence  are  the 
Lord,  and  this  primitive  form  of  man  is  a 
receptacle,  it  follows  that  in  that  primitive 
form  there  is  a  continual  effort  towards 
the  human  form,  which  also  it  gradually 
assumes. 


INDEX    OF    SCRIPTURE 
PASSAGES 


Note. — In  this  Index : 
Full-faced  figures,  1,  3  designate  verses  fully  quoted. 
Italic  figures,  L,  5,  designate  yeraes  given  in  substance. 
Figs,  in  parentheses  (1, 3),  indicate  verses  merely  referred  to. 


GENESIS. 


i.   96 287,  358 

86,  S7 11,  18 

u.  7 383 

7 60 

ix..  4 379 


EXODUS. 

xxxi.  3 383 

LEVITICUS. 

xvii.   14 379 

DEUTERONOMY.. 

vi.   5 282 

.xxxiv.   9 383 

2  SAMUEL. 

xxiii.  5,  4    233 

519 


520     INDEX    OF    SCRIPTLKE    PASSAGES 


PSALMS. 

xxxvii.   6 38 

M.  10 383 

Ixxii.   7 233 

Ixxxix.   16 ^ ...  i ...  38 

cxix.  7,  164 38 


ISAIAH. 

ix.  7 38 

xxix.  24 383 

XXX.  26 233 

xxxiii.  5 38 

Ix.  SO 233 


JEREMIAH. 

xxui.   5 38 

EZEKIEL. 

xxviii.    (12.  13) 325 

xxxi.    (3-9) 325 

xxxvi.   S6 383 

xxxvii.    9 383 

DANIEL. 

V.   11,  12,14 ...•  •  S^ 

HOSE  A. 

ii.    19 38 

MATTHEW. 

V.   37 427 

xvii.   1,  2 ; 237 

xxii.   35 282 

37 ..,.;.  383 

xxviii.   20 Ill 


INDEX    OF    SCRIPTUKE    PASSAGES     521 

JOHN. 

i.   4 38 

V.   26 4 

vi.   63 38,  149 

».    (25) 4 

xiv.    (6) 4 

17 149 

20,  (21) 359 

SO-24 IIG 

SS Ill 

XV.    (4,  5) 359 

4-6 116 

7 116 

S6 149 

3cvi.    13 149 

14,  (15) 149 

xvii.    (23) 359 

XX.   22 383 

APOCALYPSE. 

»•   16 233 


INDEX  OF  WORDS 


DIVINE  LOVE  AND  WISDOM 

ABSTRACT. 

Abstract  things,  being  universals,  are  often  better  com- 
prehended than  things  applied  (n.  228). 

ABUSE. 

Abuse  of  rationality  and  freedom  (n.  267). 

ACONITES. 

Origin  of   aconites  (n.  339). 

ACTS. 

Ads  of  the  body  contain  in  them  all  the  prior  thing? 
from  which  they  exist  (n.  277,  278). 

ACTION   AND   REACTION. 

Action  derives  its  esse  from  love,  its  quality  from 
intelligence  (n.  406).  In  life  alone  there  is  action;  reac- 
tion is  caused  by  the  action  of  life  (n.  68).  In  things 
greatest  and  least  of  the  universe,  both  living  and 
dead,  there  is  action  and  reaction  (n.  263).  Without 
reaction,  action  would  cease  (n.  260).  The  equilibrium 
of  all  things  is  from  action  and  reaction  (n.  68,  263). 

ADAM. 

{See  n.  287,  325).  Errors  respecting  Adam  (n.  117, 
269). 

523 


OlJ4  INDEX    «U      WOKi»S 

ADORATION 

And  worship  flow  from  softeniog  of  the  heart  and 
humiliation  (.u-  335). 

AFFECTION. 

Affectiaii  a  determination  of  love  (n.  410).  Is  of  the 
will,  because  it  is  of  love  (n.  372).  Arises  from  Divine 
Love  (n.  33).  Affection  and  thought  are  possible  onlj- 
by  means  of  atmospheres  purer  than  air  (n.  176).  From 
affection  for  knowing  springs  affection  for  truth;  from 
affection  for  understanding  springs  perception  of  truth; 
and  from  affection  for  seeing  truth  springs  thought  (n. 
404).  Affection  is  related  to  thought  as  the  tone  is  to 
speech  (n.  372).  Affection  is  not  perceived  except  by 
something  pleasant  in  thinking,  speaking,  and  acting, 
which  is  not  noticed  (n.  364).  Affection,  thought,  and 
action,  are  in  a  series  of  discrete  degrees  (n.  214).  Affec- 
tions, which  are  of  love,  appear  imaged  forth  in  the  face; 
and  thoughts,  which  are  of  wisdom,  are  revealed  in  a 
kind  of  sparkle  of  the  eyes  in.  365).  Thoughts,  percep- 
tions and  affections  are  iiuh>ti\nces  and  forms,  not  entities 
abstracted  from  real  and  actual  substance  or  form  (n. 
42);  are  not  possible  outside  of  their  subjects,  but  are 
states  of  subjects  (n.  209,  224,  291).  All  operations  of 
love  or  the  will  outside  of  the  understanding  have  rela- 
tion not  to  affections  for  truth,  but  to  affections  for  good 
Cn.  404).  Affections  of  love  correspond  to  the  blood 
(n.  423).     See  Thought, 

AIR. 

Air  is  the  lowest  of  the  three  atmospheres  (n.  176). 
Its  pressure  and  action  on  the  body  (n.  176). 

ALL-PROVIDING. 

It  can  to  some  extent  be  seen  antl  compreheiKied 
how  God  can  be  aU-proriding  (n,  21  >. 


INDEX    OF    WORDS  525 

ANATOMY'. 

Confirmations  drawn  from  the  anatomy  of  the  brain 
(n.  366);  of  the  heart  (n.  399);  of  the  embryo  (n.  401). 
Conjunction  of  the  heart  with  the  lungs  (n.  403,  408); 
structure  of  the  lungs  (n.  405,  412);  respiration  of  the 
lungs  (n.  408);  operations  of  the  heart  (n.  410);  arteries, 
veins,  and  air  vessels  (n.  412);  purification  and  nourish- 
ment of  the  blood  (n.  420),     (.See  also  n.  365,  373.) 

ANGEL. 

Love  and  wisdom  are  what  make  the  angel,  and  these 
two  are  the  Lord's;  angels  are  angels  from  the  Lord,  and 
not  from  what  is  their  own  (n.  114).  Angels  equally  with 
men,  have  an  internal  and  an  external  (n.  87).  The>- 
breathe,  speak,  and  hear  in  the  spiritual  world  just  as 
men  do  in  the  natural  world  (n.  176).  They  have  each 
and  all  things  that  men  have  on  earth  (n.  135).  They 
appear  in  the  place  where  their  thought  is  (n.  285).  All 
that  appears  around  them  is  produced  or  created  from 
them  (n.  322).  The  angel  of  heaven  and  the  man  of  the 
church  act  as  one  through  conjunction  (n.  118).  How 
angels  speak  with  man  (n.  257).  The  joy  of  the  wisdom 
of  angds  is  to  communicate  to  others  what  thev  know 
(n.  432). 

ANGELIC. 

The  very  angelic  state  is  the  reception  of  love  and 
wisdom  in  equal  measure  (n.  102).  The  very  angelic  of 
heaven  is  Love  Divine  and  Wisdom  Divine  (n.  114). 

.\NIMAL  KINGDOM. 

Forms  of  uses  in  this  kingdom,  (n.  316).  Relation  to 
man  in  each  and  all  things  of  the  animal  kingdom  (n. 
61). 

ANIMALCULES. 

Noxious  animalcules,  their  origin  (n.  341-343). 


526  INDEX    OF    WORDS 

ANIMALS. 

Their  origin,  and  how  they  are  produced  (n.  340,  346, 
351).  There  are  in  them  degrees  of  both  kinds  (n.  225). 
Marvelous  things  in  their  instinct  (n.  60,  61).  The 
knowledge  possessed  by  animals  implanted  in  them  (n. 
134).  Waves  of  effluvia  continually  flow  forth  from 
animals  (n.  293).  The  animals  which  appear  in  the 
spiritual  world  are  mere  correspondences   (n.  339). 

ANTIPODES. 

Those  in  the  hells  compared  to  the  antipodes  (n,  275). 

AORTA. 

(See  n.  405,  412,  413,  415). 

APPEARANCES. 

Appearances  are  the  first  things  out  of  which  the 
human  mind  forms  its  understanding,  and  can  be  shaken 
off  only  by  the  exploration  of  the  cause  (n.  40).  So  lone 
as  appearances  remain  appearances  they  are  apparent 
truths;  but  when  they  are  accepted  as  real  truths  they 
become  falsities  and  fallacies  (n.  108).  Effect  of  speak- 
ing from  appearances  (n.  349).  (See  aUo  n.  7,  10,  73, 
109,  110,   113,  125,  363). 

APPETITES. 

Appetites  are  derivations  from  love  or  the  will  (n.  363). 

ARCANA. 

Arcana  concerning  the  Lord  (n.  221,  223);  the  Word 
(n.  221);  the  natural  mind  in  man  (n.  257);  the  sun  of 
the  spiritual  world  (n.  294). 

ARMS. 

In  the  Word,  "  arms'^  signify  power  (n.  220).  The 
right  arm.  has  reference  to  the  good  of  truth,  the  left  to 
the  truth  of  good  (n.  384,  409). 


INDEX    OF    WORDS  52' 


ARTERIES. 

Pulsation  of  the  arteries  with  spirits  and  angels  (n. 
391).  Bronchial  and  pulmonary  arteries  (n.  405,  407,  412, 
413,  420).  Arteries  correspond  to  affections,  and  in  the 
lungs  to  affections  for  truth  (n.  412,  420). 

-\SCENSION. 

Threefold  ascension  of  degrees  of  height  (n.  235). 
There  are  six  degrees  of  ascent, — namely,  three  in  the 
natural,  and  three  in  the  spiritual  world  (n.  66,  67). 

ASHUR.  ASSYRIA. 

In  the  Word,  "  Ashur"  or  "Assyria"  signifies  the  church 
in  respect  to  intelligence  (n.  325). 

ATHEISTS. 

Those  who  become  atheists  (n.  349).  Their  condition 
in  the  spiritual  world  (n.  357). 

ATMOSPHERES. 

Atmospheres  are  receptacles  and  containants  of  heat 
and  light  (n.  183,  191,  296,  299).  There  are  atmo- 
t^pheres  in  the  spiritual  world,  just  as  in  the  natural 
world,  only  the  former  are  spiritual,  while  the  latter  are 
natural  (n.  173,  178).  Both  are  divided  substances  or 
leas^t  forms  (n.  174).  Difference  between  spiritual  and 
natural  atmospheres  (n.  175).  The  atmospheres  in  both 
worlds,  in  their  outmosts,  close  into  substances  and 
matters  such  as  are  in  the  earth  (n.  302-304).  Respira- 
tion, speech,  and  hearing  are  effected  by  means  of  a  low- 
est atmosphere  which  is  called  air;  sight  is  possible  only 
by  means  of  an  aim,osphere  purer  than  air ;  thought 
and  affection  are  not  possible  except  by  means  of  a  still 
purer  atmosphere  (n.  176).  All  things  belonging  to  the 
bodies  of  spirits  and  angels  are  held  together  in  con- 
nection, form,  and  order  by  means  of  atm,ospheres  (n. 
152,  176)      Atmospheres  are  active  forces  (n.  178).    There 


528  INDEX    OF    WORDS 

are  degrees  of   both  kinds  in  the  atmospherei   of   both 
worlds  (n.  225,  184).      (See  also  n.  147,  158,  300,  310). 

AURICLES. 

(See  n.  403,  408). 

AUTUMN. 

In  the  Word,  "autumn"  signifies  the  decline  of  the 
church  (n.  73). 

AZYGOS     VENA. 

(See  n.  405). 

BARK. 

How  vegetation  is  brought  about  through  the  outer 
and  inner  bark  (n.  314). 

BASILISKS. 

Their  origin  (n.  341). 

BATS. 

Their  origin  (n.  339). 

BEASTS. 

Why  they  cannot  speak  (n.  255).  The  sensual  man  dif- 
fers from  the  beast  only  in  this,  that  he  can  fill  hin 
memory  with  knowledge,  and  think  and  epeak  there- 
from (n.  255).     (See  also  n.  345). 

BEAUTY. 

The  heauiy  of  angels  is  a  form  of  their  love  (n.  358, 
411). 

BEES. 

Their  wonderful  doings  (n.  355,  356). 


I2«I>EX    OF    WOKDS  529 

BELIEVE. 

To  heliev^e  what  is  not  understood  is  not  faith  (n.  427). 
To  believe  blindly  the  theological  things  which  councils 
and  certain  leaders  of  the  church  have  decreed,  banishes 
from  the  sight  of  man  everything  of  religion,  that  is, 
everything  spiritual   (n.  374).  * 

BETROTHALS 

Of  love,  or  of  the  will,  with  wisdom,  or  the  under- 
standing (n.  402). 

BIRD 

Representing  the  affection  of  an  angel  (n.  344),  The 
spiritual  is  like  a  bird  of  paradise  (n.  374).  Knowledge 
implanted  in  birds  (n.  134).  Wonderful  instincts  of 
birds  (n.  353). 

BIRTH. 

The  state  of  the  animal  before  birth  is  like  the  state 
of  the  seed  in  the  earth  while  taking  root;  the  state 
after  birth  until  the  animal  becomes  prolific  is  like  the 
growth  of  the  tree  until  it  reaches  the  state  of  fruit- 
bearing  (n.  316). 

BLOOD. 

(See  n.  370,  380,  401,  405).  The  affections  of  the 
love  correspond  to  blood  (n.  423).  The  blood  in  the 
lungs  purifies  and  nourishes  itself  correspondently  to  the 
affections  of  the  mind  (n.  420).  What  the  spirit  of  a 
man  loves,  his  blood,  according  to  correspondence,  craves 
and  attracts  by  respiration  (n.  420).  Why  blood,  in  the 
Word,  is  called  the  soul  (n.  379).  Arterial  blood  (n. 
420). 

BODY. 

The  body  of  man  is  the  mind's  external  which  feels 
and  acts  (n.  369).     All  things  of  the  body  are  derivatives, 

34 


530  INDEX    OF    WORDS 

tbat  is,  are  tilings  woven  together  by  fibers  out  of  first 
principles,  which  are  receptacles  of  love  and  wisdom  (n. 
369).  All  things  of  the  body  have  relation  to  the  heart 
and  lungs  (n.  372).  The  life  of  the  body  depends  on  the 
correspondence  of  its  pulse  and  respiration  with  the 
pulse  and  respiration  of  the  spirit  (n.  390).  The  body 
is  a  form  corresponding  to  the  understanding  and  will 
(n.  136).  Formation  of  the  body  in  the  womb  (n. 
400).  The  bodies  of  men  can  begin  and  continue  to  exist 
only  under  both  suns  (n.  112).  The  substances  which 
constitute  the  cutaneous  covering  of  the  spiritual  body 
(n.  257,  388).  The  Lord  rose  again  with  the  whole  body, 
differently  from  any  man  (n.  221). 

BONES. 

How  formed  (n.  304). 

BRAIN. 

Its  organization  (n.  366,  373.  432).  Injury  to  the 
brain  (n.  365).  The  life  of  man  in  its  first  principles  is 
in  the  brains,  and  in  its  derivatives  in  the  body  (n.  365). 
In  the  brain  are  substances  and  forms  innumerable,  in 
which  every  interior  sense  which  pertains  to  the  under- 
standing and  •will  has  its  seat  (n.  42).  The  cerebellum 
is  especially  the  organ  of  the  will,  and  the  cerebrum  of 
the  understanding  (n.  384).      (See  also  n.  367,  370,  409). 

BREADTH.  ■'      ' 

In  the  Word,  "breadth"  signifies  the  truth  of  a  thing 
(n.  71). 

BREAST. 

The  dwelling-place  of  the  heart  and  lungs  (n.  402, 
403). 

BREATH. 

Why  men  believe  the  soul  or  spirit  to  be  an  airy 
something  like  breath  breathed  out  from  the  lungs  (n. 
383).     The  Lord  called  "the  breath  of  life"  (n.  383). 


INDEX    OF    WORDS  581 

BRONCHIA. 

Ramifications  of  the  bronchia  in  the  lungs,  correspond 
ence  of  (n.  405,  412-415). 

BUTTERFLIES. 

Metamorphosis  of  caterpillars  into  butterflies  (n.  354). 

CANAAN. 

The  state  of  that  land  corresponds  to  the  state  of  its 
inhabitants  (n.  345;. 

CAPACITIES. 

Man  has  two  capacities  for  life,  from  one  of  which 
he  has  will,  from  the  other  imderstanding  (n.  30).  Ra- 
tionality and  freedom  are  the  two  capacities  from  the 
Lord  in  man  which  distinguish  him  from  the  beasts  (n. 
240,  264).  Use  and  abuse  of  these  (n.  267).  Are  never 
taken  away;  devils  have  them  as  well  as  angels  (n. 
162). 

CARDIAC. 

Cardiac  kingdom  of  the  heavens  that  where  love 
reigns  (n.  381).  Represented  by  those  who  are  in  the 
marriage  of  love  and  wisdom  from  the  Lord  (n.  427). 
Cardiac  and  pulmonic  movements  in  the  body  (n.  391, 
392). 

CARTILAGES. 

How  formed  (n.  304). 

CATERPILLARS. 

Their  change  into  butterflies  (n.  354). 

CAUSE. 

A  cause  alone  not  possible  without  an  end  from  which 
and  an  effect  in  which  it  is  Cn.  167).  The  principal  r/rnse 
not  perceived  in  the  instrumental  cause  othe'-wise  than 


■532  IKDEX    OF    WOKDS 

as  one  with  it  (n.  4).  Nothing  of  the  real  truth  about 
cause  can  become  knowTi  without  a  knowledge  of  degrees 
of  both  kinds  (n.  188).  All  causes  are  in  the  spiritual 
world  (n.  119).  In  causes  there  is  nothing  essential  ex- 
cept the  end  (n.  197).  Causes  produce  effects,  not  con- 
tinuously but  discretely  (n.  185).  Causes  reveal  effects 
(n.  119).  To  know  effects  from  causes  is  to  be  wise; 
but  to  search  for  caums  from  effects  is  not  to  be  wise  (n. 
119).  Causes  can  be  seen  rationally  yet  not  clearly 
except  by  means  of  effects  Cn.  375).  See  End  and  Ef- 
fect, 

CELLULAR. 

Cellular  substance  in  the  lungs,  of  what  it  consists  (n, 
413);   its   two-fold  action  (n.  413). 

CHANGES. 

Changes  of  state  impossible  without  a  substantial  form 
as  a  subject  just  as  sight  is  impossible  without  an  eve 
(n.  273). 

CHARITY. 

Charity  is  all  the  work  of  his  calling  which  a  man  does 
from  the  Lord  (n.  253);  is  of  affection  (n.  214).  Charity 
and  faith  are  essentials  of  the  church  (n.  253);  are 
substance  and  form,  and  not  abstractions;  are  not  possi- 
ble outside  of  subjects  which  are  substances,  but  are 
states  of  subjects  (n.  209).  Charity,  faith,  and  good 
works  are  in  a  series  of  discrete  degrees  (n.  214).  Acting 
sincerely,  uprightly,  justly,  and  faithfully  in  the  work 
proper  to  the  calling  of  each  is  what  the  angels  call 
charity  (n.  431). 

CHURCH. 

Difference  between  the  churches  before  and  after  the 
Lord's  advent  (n  233).  By  a  man  of  the  church  is  meant 
a  man   in  whom  the  diurch  is  (n.  118).     A  man  of  the 


INDEX    OF    WOKD8  533 

thurch  is  an  angel  in  respect  to  his  interiors  (n.  118). 
In  the  Word,  times  of  the  day  and  seasons  of  the  year 
signify  states  of  the  church  (n.  73). 

CINERITIOUS. 

Cineritious  substances  in  the  brain,  what  they  are  (n. 
316). 

CIVIL   MATTERS. 

Civil  matters  are  not  abstract  but  are  substantial;  do 
not  exist  outside  of  subjects  which  are  substances,  but 
are  states  of  subjects  (n.  209). 

CLOUDS. 

By  "clouds,"  in  the  Word,  are  meant  spiritual  clouds, 
which  are  thoughts  (n.  147).  In  the  spiritual  world, 
thoughts  from  truths  appear  as  shining  white  clouds,  but 
thoughts  from  falsities  as  black  clouds,  ib. 

COLORS. 

There  are  all  kinds  of  colors  in  the  spiritual  world, 
of  which  red  and  white  are  the  fundamental,  the  rest 
deriving  their  varieties  from  these  and  from  their  oppo- 
site.?, which  are  a  dusky  fire  color  and  black  (n.  380). 
{See  also  n.  348). 

COMMUNICATION. 

Communication  between  the  three  heavens  is  made 
only  through  correspondences  (n.  202).  Likewise  be- 
tween the  natural  and  spirit-  al  man  or  mind  (n.  90, 
252).  Communication  by  correspondences  is  not  sensibly 
felt  (n.  238);  is  perceived  in  the  understanding  only  bj' 
the  fact  that  truths  are  seen  in  light;  and  is  perceived  in 
the  will  only  by  the  fact  that  uses  are  performed  from 
affection  (n.  252). 

COMPOSITES. 

All  com,posites  consist  of  degrees  of  height  or  discrete 
degrees  Cn.  184,  190). 


534  INDEX    OF    WORDS 


CONATUS. 

ConatuH  does  nothing  of  itself,  but  acts  through  forces 
corresponding  to  it,  thereby  producing  motion;  it  is  the 
all  in  forces,  and  through  forces  is  the  all  in  motion  (n. 
218).  In  earths  there  is  a  conatus  to  produce  uses  in 
forms  (n.  310-312).  Within  everything  spiritual  there 
is  a  conatus  to  clothe  itself  with  a  body  (n.  343). 
Living  conatus  in  man  is  his  will  united  to  his  under- 
standing (n.  219).    See  Force  and  Motion. 

CONCEPTION. 

Conception  of  a  man  from  his  father  is  not  a  coucep* 
tion  of  life  (n.  G). 

CONCLUSION 

Pertains  to  both   love  and  wisdom  (n  363). 

CONFIRM. 

The  natural  man  is  able  to  confirm  whatever  he  wishes. 
Evils  and  falsities  of  ever>'  kind  can  be  confirmed  (n. 
267).  When  confirmed  in  man  they  are  permanent,  and 
come  to  be  of  his  love  and  life  (n.  268). 


CONFIRMATIONS. 

Confirmation  in  favor  of  the  Divine  from  the  wonder- 
ful things  in  nature  (n.  3.51-356),  Every  one  should  be- 
ware of  confirmations  in  favor  of  nature  (n.  357).  Con- 
firming evil  and  falsity  L>  a  closing  up  of  heaven  (n.  268). 

CONJUNCTION. 

That  there  may  be  conjunction  there  must  be  recipro* 
cation  (n.  48,  115,  410).  Conjunction  of  the  Lord  with 
an  angel  (n.  115).  Of  the  spirit  with  the  body  (n.  390"). 
Of  the  v,-ill  and  understanding;  of  charity  and  faith;  of 
love  and  wisdom  (n.  371-431).  The  conjunction  of  love 
and  wisdom  can  be  seen  effigied  in  the  conjunction  of  the 
lungs  and  the  heart  (n.  415).    Their  conjunction  by  corre- 


INDEX    OF    WORDS  535 

ppondence  is  of  such  a  nature  that  as  one  acts  so  does 
the  other  (n.  405). 

CONSENT 

Pertains  to  both  love  and  wisdo:t\  (n.  363). 

CONTIGUITY. 

By  conti{juity,  not  by  continuity,  can  anything  created 
be  conjoined  to  the  Lord  (n.  56). 

CONTINUITY. 

Influx  is  effected  not  by  continuity  but  by  correspond- 
ence (n.  88).  What  is  continuous  from  God  is  God  (n. 
55). 

CONTRACTION. 

Contraction  of  the  spiritual  degree  is  like  the  twisting 
back  of  a  spiral  in  the  opposite  direction  (n.  254). 

CORPOREAL. 

Corporeal  men  and  spirits,  what  they  are  (n.  424). 

CORRESPONDENCE. 

There  is  correspondence  of  spiritual  things  with  natural, 
and  thereby  conjunction  (n.  374).  There  is  nothing  in 
the  universe  which  has  not  correspondence  with  something 
in  man,  not  only  with  his  affections  and  their  thoughts, 
but  also  with  his  bodily  organs  and  viscera;  not  with 
these  as  substances,  but  as  uses  (n.  324).  Things  that 
correspond  act  in  a  like  manner,  except  that  one  is 
natural  and  the  other  spiritual  (n.  399).  The  chief  corre- 
spondences enumerated  (n.  377). 

CORTICAL. 

,The    cortical    substance    of    the  brain,  what  it   is  (a 
3601  373). 


536  INDEX    OF    WORDS 


COVERING. 


Every  discrete  degree  is  made  distinct  from  the  others 
by  coveringa  of  its  own,  and  all  the  degrees  togetlier  are 
made  distinct  by  means  of  a  general  covering,  which 
communicates  with  interiors  and  inmosts  (n.  194).  Cuta- 
neous covering  of  the  spiritual  body,  what  composes  it 
(n.  257,  388).  How  vegetation  is  effected  through  its 
coverings  (n.  314). 


CREATION. 

Everything  has  been  created  for  man  as  its  end  (n.  170). 
In  every  thing  created  there  are  these  three,  end,  cause, 
and  effect  (n.  154).  To  be  "created  into  the  image  and 
likeness  of  God"  is  to  be  created  into  the  form  of  love 
and  wisdom  (n.  287,  358).  Creation  of  the  universe  (n. 
52-60,  151-156,  163-172);  was  not  wrought  from  space 
to  space  nor  from  time  to  time  (n.  150);  is  brought 
within  conception  if  space  and  time  are  removed  from 
the  thought  (n.  155).  The  end  of  creation  is  that  all 
things  may  return  to  the  Creator,  and  that  there  may 
be  conjunction  (n.  167-172).  The  end  of  the  creation 
of  the  universe  is  the  existence  of  the  angelic  heaven 
from  the  human  race  (n.  329).  In  all  forms  of  uses 
there  is  an  image  of  creation  (n,  313-316). 


CROCODILES. 

Whence  they  originated  (n.  339,  341). 

DAYS. 

In  the  Word  "days"  signify  states  (n.  73). 


DEAD. 

Everything  which  derives  its  origin  from  the  sun  of  the 
natural  world  is  dead  (n.  157).  What  is  dead  does  not 
act  at  all  from  itself,  but  is  acted  upon  (n.  157).  He  ia 
said  to  be  dead  whose  mind  is  a  hell  (n.  276). 


INDEX    OF    WORDS  537 

DEATH. 

When  death  of  the  body  takes  place  (n.  390).  What 
man  becomes  when  he  dies  (n.  90). 

DECREASE. 

Decrease  of  spiritual  heat  and  light  is  effected  by  de- 
grees (n.  94,  186).  In  heaven,  and  in  each  society  of 
heaven,  light  decreases  from  the  middle  to  the  outskirts 
(n.  253). 

DEGREES. 

Decrees  are  of  a  twofold  kind,  degrees  of  height  or  dis- 
crete de^ees,  and  degrees  of  breadth  or  continuous  de- 
gre^i^  (n.  184-188).  Lessenings  or  decreasings  from 
grosser  to  finer,  or  rather  growths  and  increasings  from 
finer  to  grosser,  are  called  continuous  degrees.  Discrete 
degrees  are  entirely  different,  they  are  like  end,  cause, 
and  effect  (n.  184).     {See  also  n.  65-68). 

DELUSIONS. 

Ddtksions  in  the  spiritual  world  (n.  424). 

DENIAL. 

The  denial  of  God,  and  in  the  Christian  world,  the 
denial  of  the  Divinity  of  the  Lord,  constitutes  hell  (n. 
13). 

DERIVATIVES. 

All  things  of  the  body  are  derivatives,  that  is,  are  things 
woven  together  by  means  of  fibers  out  of  first  princi- 
ples, which  are  receptacles  of  love  and  wisdom  (n.  369). 
The  will  and  understanding  are  in  their  derivatives  in  the 
body  (n.  365,  387).  Wherever  first  principles  go,  their 
derivativea  follow  and  cannot  be  separated  (n.  369). 

DESIREa 

Decree  are  derivatives  from  love  (n.  363). 


5o8  I^■Dl:x  of   wokds 

DETERMINATION. 

Determination  to  action  pertains  to  both  love  and  wis- 
dom (n.  363). 

DEVIL. 

The  love  of  ruling  from  the  love  of  self  is  called  the 
"devil, "  and  the  affections  of  the  false,  with  the  thoughts 
arising  out  of  that  love,  are  called  his  "crew"  (n.  273, 
424).  See  Satan. 

DIAPHRAGM. 

Its  relations  to  the  lungs  (n.  384,  402,  403,  408). 

DI.\STOLE. 

See  Systole. 

DIFFERENCE. 

Difference  between  heat  and  light  in  the  spiritual  world, 
and  heat  and  light  in  the  natural  world  (n.  89).  Be- 
tween angels  and  men  (n.  112).  Between  in  itself  and 
from  itself  (n.  76).  Between  spiritual  and  natural  atmo,*- 
pheres  (n.  175).  How  the  three  heavens  differ  (n.  202). 
Difference  between  the  life  of  a  natural  man  and  the 
life  of  a  beast  (n.  255).  Between  natural  and  spiritual, 
and  between  the  thoughts  of  angels  and  those  of  men 
(n.  294,  295);  between  celestial  love  and  spiritual  love 
(n.  427);  between  spiritual  and  natural  speech  (n.  70, 
295). 

DISCRETE. 

To  act  by  what  is  discrete  is  to  act  by  correspondences 
(n.  219). 

DISTANCE. 

Interior  thought  does  not  cause  distance,  but  exterior 
thoualit,  which  acts  as  one  with  the  sight  of  the  eyes  (n. 
130).      Distances  in  tlie  spiritual  world   are  appearances 


INDEX    OF    WORDS  539 

(n.  108-112,  113,  124);  they  are  appearances  according 
to  spiritual  affinities  which  are  of  love  and  wisdom,  that 
is,  of  good  and  truth  (n.  7,  10).  What  natural  distance 
is  (n.  41). 

DISTINCTLY   ONE, 

Esse  and  Existere  in  God-Man  are  one  distinctly  (n.  14- 
16,  34).  Likewise  infinite  things  in  God-Man  (n.  17-22). 
So  also  end,  cause,  and  effect  (n.  169).  Why  they  are 
said  to  be  one  distinctly  (n.  14). 

DIVERSITY. 

Diversity  in  created  things  springs  from  this,  that  there 
are  infinite  things  in  God-Man,  consequently  things  with- 
out limit  in  the  spiritual  sim  (.n.  155). 

DIVINE. 

The  Divine  is  one  and  indivisible  (n.  4).  Apart  from 
space  it  fills  all  the  spaces  of  the  universe  (n.  69-72),  It 
is  in  all  time  apart  from  time  (n.  73-76).  It  is  the  same 
in  things  greatest  and  least  (n.  77-82).  It  is  in  eacli 
and  all  things  of  the  created  universe  (n.  59,  60).  It  is 
not  in  one  subject  differently  from  what  it  is  in  another, 
but  one  created  subject  differs  from  another  (n.  54),  It  is 
not  varying  and  changeable,  consequently  is  the  same 
everywhere  and  always  (n.  77).     See  God. 

BODY. 

The  Divine  Body  of  God-Man  is  meant  by  Divine  Ex- 
xMere  (n.  14). 

ESSE   AND  EXISTERE. 

Love  and  wisdom,  taken  together,  are  Divine  Esse;  but 
taken  distinctly,  love  is  called  Divine  Esse,  and  wisdom 
Divine  Existere   (n.  34). 

DIVINE   ESSENCE, 

Divine  Essence,  which  is  the  Creator,  is  Divine  Love 
and  Divine  Wisdom  (n.  33).     It  is  one  (n.  35). 


540  INDEX    OF    WORDS 

DIVINE    LIFE 

Is  the  Divine  Essence,  and  is  one  (n.  35). 

DIVINE  LOVE  AND  DIVINE  WISDOM. 
{See  Contents,  Parts  I.  and  II.). 

DIVINE   SOUL. 

The  Divine  Sotd  of  God-Man  ia  meant  by  the  Divine 
Esse  (n.  14). 

DIVINE   TRUTH. 

The  Lord  made  Himself  Divine  Truth  in  ultimatee  by 
fulfilling  all  things  of  the  Word  concerning  Himself  in 
3f  OSes  and  the  Prophets  (n.  221). 

DIVINUM   A   QUO. 

{Tlie  Divine  from  which). — In  the  trinity  is  called  *'tbe 
Father  "  (n.  146). 

DUST. 

Damned  dust,  what  it  is  (n.  341). 

DWELLING-PLACES. 

Dwellin-g-places  of  the  Lord  in  man  (n.  170,  395).  Of 
angels  and  spirits  are  according  to  their  reception  of  lore 
and  wisdom  (n.  121).  An  angel,  unlike  man  in  the 
world,  knows  his  own  house  and  his  own  dwelling-place 
wherever  he  may  go  (n.  134). 

EAR. 

The  appearance  is  that  the  ear  hears,  but  the  under- 
standing hears  through  the  ear  (n.  363).  From  sensa- 
tion man  knows  nothing  of  the  numberless  things  in  the 
ears  (n.  22).  The  more  interiorly  the  ear  is  looked  into 
the  more  do  wonders  present  themselves  and  they  are 
interiorly  more  perfect  according  to  discrete  degrees  (•, 
201). 


IKDEX    OF    WORDS 


541 


EARTHS. 

Earths  Sire  the  passive  forces  from  which  all  effects 
have  existence  (n  178).  lu  earths  there  is  a  conatus  to 
produce  uses  in  forms,  that  is,  forms  of  uses  (n.  310-312). 
The  first  production  from  these  earths,  while  they  were 
still  new,  was  the  production  of  seeds  (n.  312).  Origin  of 
earths  (n.  302-306).  In  the  spiritual  world  there  are 
earths,  but  they  are  spiritual  (n.  173-178). 

EAST. 

The  east  in  the  spiritual  world  is  where  the  Lord  ap- 
pears as  a  Sun,  and  from  that  the  other  quarters  are 
determined  (n.  119-123).  At  every  turn  of  their  bodies 
the  angels  have  the  east  before  their  faces  (n.  105).  In 
the  Word,  the  "east,"  in  the  highest  sense,  signifies  the 
Lord,  and  in  a  relative  sense  love  to  Him  (n.  121,  122). 
In  the  spiritual  world  those  who  are  in  a  higher  degree 
of  love  dwell  in  the  east  (n.  121). 

EDEN. 

The  "Garden  of  Eden"  describes  man  in  regard  to  wis- 
dom and  intelligence  (n.  325,  422). 

EFFECT. 

An  effect  alone,  that  is,  an  effect  without  a  cause  and  its 
end,  is  impossible  (n.  167).  The  effect  is  the  complex, 
eontainant,  and  base  of  causes  and  ends  (n.  212).  Every 
effect  is  the  fulness  of  causes  (n.  217).  From  effects 
nothing  but  effects  can  be  learned,  and  when  they  alone 
are  considered  no  cause  is  brought  to  light  (n.  119). 
Effects  can  only  appear  as  it  were  in  the  darkness  of 
night,  unless  the  causes  of  the  effects  are  seen  at  the 
same  time  (n.  107).  To  know  effects  from  causes  is  to  be 
wise,  but  to  search  out  causes  from  effects  is  not  to  be 
wise  (n.  119).  To  see  from  effects  only  is  to  see  from 
fallacies  (n.  187).  AU  effects  which  are  called  last  ends, 
become  anew  first  ends  in  an  uninterrupted  succession 
from  the  First  Cn.  172).     (See  also  n.  168,  256,  257). 


542  IXDEX    OF    WORDS 

EFFLUVIA. 

A  wave  of  effluvia  is  constantly  flowing  forth  out  of 
every  object  in  nature  (u.  293).  Effects  whieh  these 
effluvia  have  on  the  blood  (n.  420). 

EGGS. 

Propagation  by  seeds  in  the  egg  (n.  342,  347,  351). 

ELEVATION. 

Elevation  of  man  into  the  heat  and  light  of  heaven  (n 
138,  256,  258,  422). 

END. 

An  end  alone  without  a  cause  and  an  effect  is  impos- 
sible (n.  167).  The  end  begets  the  cause,  and  through 
the  cause  the  effect  (n.  189,  241).  The  end  is  the  all  of 
the  cause,  and  also  the  all  of  the  effect  (n.  168,  197). 
There  is  a  first  end,  middle  end,  and  last  end,  or  end, 
cause,  and  effect  (n.  167,  197).  Last  ends  become  anew 
first  CTids  in  uninterrupted  succession  (n.  172).  The  end 
of  creation  is,  that  all  things  may  return  to  the  Creator 
and  that  there  may  be  conjunction  (n.  167-172,  329, 
330).  The  ends  of  the  whole  creation  were  uses  (n.  314). 
The  end  qualifies  the  means  (n.  261).  See  Cause  and 
Effect. 

ENJOYMENTS. 

Enjoyments  of  man's  life  are  from  the  affections  of  his 
love;  and  pleasantnesses  are  from  the  thoughts  therefrom 
(n.  33).  Enjoyments  felt  in  t?ie  acts  and  deeds  which 
are  from  any  one's  love  are  enjoyments  of  uses  (n.  316). 
Enjoyments  are  derivatives  from  love  (n.  363). 

ENLIGHTENMENT. 

AW  enlightenment  is  from  the  Lord  alone  (n.  150).  Why 
enlightenment  is  said  to  be  effected  by  the  Spirit  of 
Jehovah  (n.  100).    The  enlightenment  of  the  natural  mind 


INDEX    OF    WORDS  548 

doe?  not  ascend  bj*  discrete  degrees,  but  increases  in  a 
continuous  degree  (n.  256).  Before  the  coming  of  the 
Lord,  the  enlightenment  of  men  was  mediate,  but  after 
His  coming  it  was  made  immediate  (n.  233). 

ENTITY. 

Imaginary  entities  (n.  43,  210). 

EPIGLOTTIS. 

(n.  382). 

EQUILIBRIUM. 

The  equilibrium  of  all  things  is  from  action  and  simul- 
taneous reaction  (n.  68,  263).  Everything  must  be  in 
equilibrium  (n.  68).  Equilibrium  is  destroyed  when  ac- 
tion overcomes  action,  or  the  reverse  (n.  263). 

ESSE. 

Esse  is  substance,  and  Existere  is  form  (n.  43);  see  15. 
Esse  is  not  Esse  unless  it  Exists  (n.  15).  Esse  in  itself 
is  life  itself  (n.  76).  By  Divine  Esse  is  meant  the  Divine 
Soul  of  God-Man  (n.  14). 

ESSENCE. 

The  essence  of  all  love  consists  in  conjunction  (n.  47). 
The  essence  of  spiritual  love  is  doing  good  to  others,  not 
for  the  sake  of  self,  but  for  the  sake  of  others  (n.  335). 

ETERNITY. 

What  is  eternity  for  the  angels  (n.  76). 

ETHER 

(n.  176,  183,  223,  374).     See  Atmosphere. 

EVIL. 

The  origin  of  erril  is  from  the  abuse  of  man's  rationality 
aT>d  freedom  (n.  264-270).     Evils  and  falsities  confirmed 


544  INDEX    OF    WORDS 

with  man  are  permanent,  and  come  to  be  of  his  love  aaxi 
life  (n.  2G8).  All  evils  and  their  falsities,  both  engend- 
ered and  acquired,  have  their  seat  in  the  natural  mind 
(n.  270).  Evils  and  falsities  are  in  complete  oppoaitioB 
to  goo<ls  and  truths  (n.  271).   See  Hereditary. 


EXHALATIONS. 

Effect  of  exhalations  upon  the  blood  (n.  420). 

EXINANITTON. 

State  of  exinanition  of  the  Lord  (n.  234). 

EXISTERE. 

Existere  is  where  Esse  is,  one  is  not  possible  apart  from 
the  other  (n.  14).  That  which  exists  from  Esse  makes 
one  with  Esse  (n.  15). 

EXTERIORS. 

The  exteriors  of  the  mind  act  as  one  with  the  ezten.or$ 
of  the  body  (n.  136). 

EXTERNALS. 

All  the  externals  of  the  angels  are  correspondenceis  of 
internals,  but  the  correspondences  are  spiritual,  iK>t 
natural  (n.  87). 

EYE. 

It  is  according  to  appearance  that  the  eye  sees:  but  it  is 
the  understanding  that  sees  through  the  eye  (n.  363). 
From  sensation  man  knows  nothing  of  the  numberless 
things  in  his  eyes  (n.  22).  The  more  interiorly  the  eye^ 
are  looked  into  the  more  do  wonders  increase  They  are 
more  perfect  interiorly  according  to  discrete  degrees  (n. 
201).  The  eyes  of  man  and  the  eyes  of  angel  are  form^ 
for  the  proper  reception  of  their  own  light  (n.  91). 


INDEX    OF     WORDS  545 

FACES. 

Their  infinite  variety  (n.  318).  Faces  of  angels  turned 
constantly  towards  the  sun  in  the  east  (n.  129). 

FAITH. 

FaUh  in  its  essence  is  truth  (n.  253,  429).  Faith  is  of 
thought  (n.  214).    See  Charity. 

FALLACIES. 

Falladea  which  prevail  with  the  evil  and  with  the 
simple  arise  from  appearances  confirmed  (n.  108). 

FALSE. 
See  Evn.. 

FETUS. 

State  of  the  fetus  in  the  womb  (n.  399,  401,  402,  407, 
410.  432). 

FIBERS. 

Where  the  origin  of  the  fibers  is,  there  is  the  origin  of 
life  (n.  365,  366).  Action  of  fibers  (n.  366;  see  also  n.  207, 
254,  367.  369,  370,  400).  Motor  fibers  (n.  190,  192,  207. 
215.  254,  277).     Nervous  fibers  (n.  190,  192). 

FIBRILS. 

Their  multitude  compared  to  the  multitude  of  rays 
going  forth  from  the  stars  (n.  366). 

FIBRILLARY. 

FibriUary  substance  of  the  brain  (n.  366). 

FINITE. 

The  finite  can  exist  only  from  the  Infinite  (n.  44). 

35 


546  INDEX    UF    WOKl>S 

FIRE. 

Fire  is  dead  ami  the  solar  fi-re  is  death  itself  (n.  89). 
The  difference  between  spiritual  fire,  which  is  Divine 
Love,  and  natural  fire,  is  like  the  difference  between  what 
is  alive  and  what  is  dead  (n.  93).  How  the  fire  of  the 
spiritual  sun  is  adapted  to  angels  in  heaven  by  spiritual 
atmospheres,  and  in  like  manner  the  fire  of  the  natural 
*iun  is  adapted  to  men  (n.  174).  "Fire"  in  the  Word, 
signifies  love  (n.  87);  also  the  Lord  as  to  Divine  Love 
(n.  98). 

FIGMENTS. 

Mere  figments  of  reason  (n.  43,  210). 

FIRSTS. 

The  first  principles  or  firsts  of  life  are  in  the  brains  (n. 
365).  By  life  in  first  principles  is  meant  will  and  under- 
standing (n.  365).  First  things  are  each  and  all  things  of 
the  animal  kingdom  (n.  65). 

FLIES. 

Their  origin  (n.  338,  339). 

FLOW-IN. 

Everything  that  flows  in  tlirough  the  spiritual  mind  is 
from  heaven,  while  everything  that  flows  into  the  natural 
mind  is  from  the  world  (n.  261).  All  inflowiv.g  is  per- 
ceived and  felt  according  to  recipient  forms  and  their 
states  (n.  275). 

FLOWERS. 

They  are  more  perfect  interiorly  according  to  discrete 
degrees  (n.  201).  A  wave  of  effluvia  constantly  flows 
forth  out  of  flowers  (n.  293). 

FOOLISH. 

In  the  Word,  he  that  doeth  not  is  called  foolish  (n. 
220). 


INDEX    OF    WORDS  647 

FOLKES, 

President  of  the  Royal  Society  (n,  344). 

FORCE. 

Force  is  conatus  made  active;  it  is  produced  by  cob- 
atus,  and  produces  motion  (n.  218).  Living  forces  in 
man  are  the  interior  constituents  of  his  body  (n.  219).  It 
is  contrary  to  order  for  dead  force  to  act  on  living  force 
(n.  166).  Perfection  of  forces  (n.  200).  Active,  mediate, 
and  passive /orce«  (n.  178).     (-See  311,  340,  344,  392). 

FOREHEAD. 

Contracted  when  man  exerts  the  mind  and  thinks  (n. 
365). 

FORM. 

Form  in  itself  is  Divine  Wisdom  (n.  44-46).  The  sub- 
stantial form  of  the  natural  mind  (n.  273).  The  human 
form  is  nothing  else  than  the  form,  of  all  the  affections  of 
love  (n.  411).  The  beginning  or  primitive  form,  of  man 
(n.  432).  Material  form  of  man  (n.  388).  Form  of  the 
will  (n.  410).  Forms  of  vegetables  and  animals,  what 
produces  them  (n.  340).  Origin  of  the  forms  of  man's 
members,  etc.  (n.  370).  Every  spiritual  form  is  like  itself 
in  what  is  greatest  and  what  is  least  (n.  273,  275).  What 
causes  forms  in  the  natural  world  to  be  fixed  and  endur- 
ing (n.  340).  Forms  are  the  containants  of  uses  (n.  46"). 
Forms  of  uses  (n.  307-318).  The  form  varies  according 
to  the  excellence  of  the  use  (n.  80).  There  is  no  sub- 
stance without  form  (n.  209,  223,  229).  Substance  and 
form  (n.  41). 

FORMATION. 

Form^ion  of  the  body  in  the  womb  (n.  400). 

FOUNTAINS. 

The  fountains  of  all  things  of  man's  life  are  the  Divine 
Love  and  Divine  Wisdom  (n.  33). 


548  INDEX    OF    WORDS 

FOXES. 

Their  origin  (n.  339). 

FREEDOM. 

Freedom  is  the  abihty  to  do  what  is  good  and  true. 
It  is  a  capacity  of  the  wUl  (n.  240.  264.  425).  By  vir- 
tue of  freedom  and  rationality  man  is  man,  and  is  dis- 
tinguished from  beasts  (n.  240,  264).  These  capacitie.s 
are  not  man's,  but  are  the  Lord's  in  man  (n.  116.  425). 
They  are  never  taken  away;  they  are  with  every  man, 
pcood  and  evil  alike  (u.  162,  240,  247.  266,  425).  The 
use  and  abuse  of  these  capacities  (n.  267).  Freedom  in 
doing  what  is  evil  is  slavery  (n.  425), 

FROGS. 

Their  origin  (n.  339.  345). 

FRUITS 

Are  more  perfect  interiorly  according  to  discrete  de- 
grees (n.  201).  A  wave  of  effluvia  emanates  unceas- 
ingly from  fruits  (n.  293). 

FULNESS. 

What  it  is  to  be  in  fulnesa  (n.  217,   221). 

GIFTS. 

In  the  heavens  all  the  necessaries  of  life  are  free  gifts 
(n.  334). 

GLANDULAR   SUBSTANCES. 

Glandular  substance  of  the  brain,  in  what  it  consists 
(n:  366). 

GLOBE. 

■  The  terraqueous  globe  is  as  a  kind  of  base  and  sup- 
port (n.  165,  106). 


INDEX    OF    WORDS  549 

GLORIFICATION. 

Glorification  of  the  Lord  (n.  234).     Described  (n.  221). 

GLORY. 

A  glory  surrounds  each  love  like  the  brightness  of  fire 
(n.  266).  The  Lord  is  to  be  adored,  worshiped,  and 
glorified,  not  for  His  own  glory,  but  for  man's  sake 
(n.  335). 

COD. 

God  is  Love  itself  because  He  is  Life  itself  (n.  4-6). 
He  is  not  in  space  (n.  7-10,  21).  He  is  very  Man  (n.  11- 
13,  16,  97).  Existing  not  from  Himself,  but  in  Himself 
(n.  16).  All  things  of  the  created  universe,  viewed  in 
reference  to  uses,  represent  man  in  an  image,  and  this 
proves  that  God  is  Man  (n.  319-326).  God  by  virtue 
of  His  own  essence  is  called  "Jehovah"  (n.  100).  God 
alone  is  Substance  in  itself,  and  therefore  Esse  itself  (n. 
283).  In  God  we  live,  move,  and  have  our  being  (n.  301). 
See  JEHOV.A.H  and  Lord;  see  also  the  Contents,  Part  I. 

GOD-MAN. 

The  God-Man  has  a  body  and  everything  pertaining 
to  body  (n.  IS).  From  these  come  all  like  things  in  man 
(n.  22).     All  things  from  the  one  God-Man  (n.  23-27). 

GOOD. 

Everything  that  proceeds  from  love  is  called  good  (n. 
31).  All  good  things  that  have  existence  in  act  are 
called  uses  (n.  336).  All ^ood  is  of  love  (n.  84,  402.  406); 
of  spiritual  heat  (n.  253);  is  from  the  Lord  and  noth- 
ing of  good  is  from  man  (n.  394).  The  whole  power  of 
good  is  by  means  of  truth  (n.  406).  Good  acta  in  truth, 
thus  by  means  of  truth  (n.  406). 

GRANDFATHERS. 

Hereditary  evils  are  from  the  father,  thus  from  grand- 
fathers and  great-grandfathers,  successively  transmitted 
to  offspring  (n.  269). 


550  INDEX    OF    WORDS 

GREATEST. 

The  Divine  in  tilings  greatest  and  least  is  the  same  (n. 
77-82).  The  greatest  things  in  which  there  are  degrees 
of  both  kinds   (n.  225). 

GYRATION. 

Gyration  from  right  to  left  tends  downward,  from  left 
to  right,  upward.     Follows  the  flow  of  the  interiors  (n. 

270). 

HANDS. 

In  the  Word,  "hands"  signify  power,  and  the  "right 
hand"  superior  power  (n.  220).  The  "work  of  the 
hands  of  Jehovah"  means  the  work  of  the  Divine  Love 
and  the  Divine  Wisdom  (n.  59).  Why  inductions  into 
the  ministry  are  performed  by  the  laying  on  of  hands 
(n.  220). 

HEAD. 

The  head  rules  the  body  under  it  at  will,  for  the  un- 
<lerstanding  and  will  liave  their  seat  in  the  head  (n.  25). 
Those  in  hell  appear  head  downward  and  feet  upward 
(n.  275).      Several  heads  on  one  body  (n.  24). 

HEARING. 

Is  predicated  of  attention  and  giving  heed,  whicli  per- 
tain to  the  understanding  (n.  363).  Hearing  is  effected 
by  means  of  the  lowest  atmosphere  called  air  (n.  176). 
Hearing  is  in  the  ear,  and  not  in  the  place  where  the 
sound  originates,  and  is  an  affecting  of  the  substance 
and  form  of  the  ear.  Does  not  go  out  from  the  ear  to 
catch  the  sound,  but  the  sound  enters  the  ear  and  affects 
it.  It  is  not  something  volatile  flowing  from  its  organ, 
but  is  the  organ  considered  in  its  substance  and  form  (n. 
41).  Communicates  immediately  through  fibers  with 
the  brains,  and  derives  therefrom  its  sensitive  and  active 
life  (n.  365).     See  Sense. 


IXJJKX    OF    WOKDSJ  551 

HEART. 

The  fitart  aud  the  lungs  are  life's  two  fountains  of 
motion  (n.  291).  So  long  as  the  heart  is  moved,  love 
With  its  vital  heat  remains  and  preserves  life  (n.  390). 
The  heart  is  more  perfect  interiorly  according  to  discrete 
degrees  (n.  201).  The  will  corresponds  to  the  heart  (n. 
378 j.  The  heart  corresponds  to  love  or  good  (n.  402). 
in  the  Word,  ''heart"  signifies  the  love  of  the  will  (n. 
383). 

HEAT. 

The  heat  which  goe^  forth  from  the  spiritual  sun  in  its 
essence  is  love  (n.  5,  32,  363).  The  first  proceeding  of 
love  is  heat  (n.  95).  In  the  spiritual  world  there  is  con- 
tinuous tieat  (n.  161).  The  heat  of  the  spiritual  world 
in^itself  is  alive  but  the  heat  of  the  natural  world  in 
in  itself  is  dead  (n.  89).  The  heat  of  the  natural  world 
can  be  vivified  by  the  influx  of  heavenly  heat  (n.  88). 
Heat  has  existence  not  in  love  itself,  but  from  love  m  the 
will  and  thence  in  the  body  (n.  95).  Spiritual  heat  is  the 
good  of  charity  (n.  83,  84).  It  is  obtained  by  shunning 
evils  as  sins  (n.  246).  Vital  heat,  its  origin  (n.  379).  Heat 
corresponds  to  love  (n.  32).    See  also  Contents,  Part  II. 

HEAVEN. 

■  The  whole  heaven,  and  all  things  therein,  look  to  one 
God  (n.  25,  26).  The  whole  heaven  in  the  aggregate  re- 
sembles a  single  man  (n.  288,  381).  Heaven  is  divided 
into  regions  and  provinces  according  to  the  members, 
viscera  and  organs  of  man  (n.  288).  There  are  three 
heavens  arranged  according  to  discrete  degrees  (n.  202, 
275).  The  heavens  are  divided  into  two  kingdoms  the 
celestial  and  the  spiritual  (n.  381). 

HEIGHTS. 

In  the  Word,  "height"  signifies  degrees  of  good  and 
truth  (n.  71).  The  sun  in  the  spiritual  world  appears  in 
a  middle  altitude,  why  (n.  105). 


652  INDEX    OF    WOKDS 

HELL. 

There  are  three  hells,  and  they  are  distinct  according  to 
three  degrees  of  heiglit  or  depth  opposite  to  the  three 
heavens  (n.  275).  The  hells  are  not  distant  from  men, 
but  are  about  them,  yea,  within  those  who  are  evil  (n. 
343).     (See  also  n.  339,   34L) 

HEMISPHERES. 

HemisTpheres  of  the  brain,  why  there  are  two  (n.  384, 
409).  The  right  is  the  receptacle  of  love,  the  left  of 
wisdom  (n.  432). 

HERBS. 

Poisonous  herbs,  etc.,  their  origin  (n.  338,  339,  341). 

HEREDITARY  EVILS. 

Hereditary  evils  are  from  fathers,  thus  from  grand- 
fathers and  great-grandfathers  successively  transmitted 
to  offspring  (n.  269).  Hereditary  corruption  is  not  re- 
moved unless  the  higher  degrees  are  opened,  which  are 
the  receptacles  of  love  and  wisdom  from  the  Lord  (n. 
432). 

HERESY. 

An  abominable  heresy  (n.  130).  Every  heresy  is  eon- 
firmed  by  its  aderents  (n.  267). 

HIGHER. 

In  the  Word,  '' higher"  signifies  inner  (n.  206).  It  is 
according  to  order  for  the  higher  to  act  upon  the  lower, 
and  not  the  reverse  (n.  365).  "The  Most  High"  signifies 
the  inmost  (n.  103).  The  highest  of  successive  order  be- 
comes the  innermost  of  simultaneous  order  (n.  206). 

HOURS. 

"Hours,"  in  the  Word,  signify  states  (n.  73), 


INDEX    OF    WORDS  553 

HOUSE. 

By  the  house  of  the  will  is  meant  the  whole  man  (n. 
408). 

HUMAN   DIVINE. 

(n.  11,  12,  233).  In  the  trinity  is  called  "the  Son"  (n. 
146).  The  Human  Divine  is  the  inmost  in  every  created 
thing  (n.  285).    The  two  Humans  of  the. Lord  (n.  221). 

HUMILIATION. 

Adoration  and  worship  flow  forth  from  humiliation  (n. 
335;. 

IDEAS. 

Spiritual  and  natural  ideas  (n.  7,  294,  306).  Spiritual 
idea  derives  nothing  from  space,  but  it  derives  its  all 
from  state.  In  natural  idea  there  is  space,  for  it  is  formed 
out  of  such  things  as  are  in  the  world  (n.  7).  Natural 
and  spiritual  ideas  differ  according  to  degrees  of  height 
(n.  294).  In  all  the  heavens  there  is  no  other  idea  of 
God  than  that  He  is  a  Man  which  is  the  same  as  the 
idea  of  a  Human  Divine  (n.  11).  Every  nation  in  the 
spiritual  world  has  its  place  allotted  in  accordance  with 
its  idea  of  God  as  a  Man  (n.  13).  Ideas  of  thought  (n. 
1.  69.  71,  223,  224).  In  the  natural  world  man  forms  the 
ideas  of  his  thought,  and  thereby  his  understanding  from 
space  and  time  (n.  69). 

IGNORANCE. 

Ignorance  of  the  man  of  the  church  of  what  love  and 
wisdom  are  (n.  188). 

IMAGE. 

The  created  universe,  viewed  as  to  uses,  is  the  image 
of  God  (n.  298,  64).  Things  created  repeat  in  an  image 
things  that  are  in  the  Lord  (n.  223).  In  all  forms  of 
uses  there  is  a  kind  of  im^ge  of  creation  (n.  313);  and  an 

10a 


554  INDEX    OF    WORDS 

imaoe  of  man  (n.  317);  and  of  the  Infinite  and  the 
Eternal  (n.  318).  All  things  of  the  created  universe, 
viewed  in  reference  to  uses,  represent  man  in  an  image  (n. 
319).  The  natural  mind  that  is  in  evils  and  in  falsities 
therefrom  is  a  form  and  image  of  hell  (n.  273).  Count- 
less things  in  the  spiritual  sun  come  into  existence,  as  in 
an  image  in  the  created  universe  (n.loo).  In  Genesis,  by 
the  "imaoe  of  God"  is  meant  tlie  Divine  Wisdom  (n. 
3o8). 

IMPURE. 

Impure  things  of   the   will  in   the   understanding    (n. 

421) 


INFINITE. 

God  is  infinite,  not  only  because  He  is  very  Esse  and 
Existere  in  itself,  but  because  in  Him  there  are  infinite 
things  (n.  17).  An  infinite  -N^-ithout  infinite  things  in  it  is 
infinite  in  name  only  {ib).  The  infinite  things  in  God- 
Mata  appear  in  heaven,  in  angel,  and  in  man  as  in  a 
mirror  (ri.  19,  21).  In  God-Man  infinite  things  are  one 
distinctly  (n.  17-22). 

INFLUX. 

Influx  is  effected  by  correspondences,  and  it  cannot  be 
effected  by  continuity  (n.  88).  There  is  an  unceasing 
influx  out  of  the  spiritual  world  into  the  natural  (n.  340). 
No  physical  influx  into  the  spiritual  operations  of  the 
soul  is  possible  (n.  166).  There  are  two  forms  into 
which  the  operation  by  influx  takes  place,  the  vegetable 
and  the  animal  form  (n.  346).  Influx  of  light  intx)  the 
three  de^ees  of  life  in  man  that  belong  to  his  mind  (n. 
24.5).     Mediate  and  immediate  influx  (n.  233). 

INNERMOST. 

The  innermost  of  simultaneous  order  is  the  highest  of 
■ucceasive  order  (n.  206). 


INDEX    OF    WOKU.S  OOO 

INSECTS. 

(n.  62,  341,  342).  Noxious  insects,  whence  their  origin 
(n.  339,  342),  Wonderful  things  presented  by  the  small- 
est insects  (n.  352,  373;. 


INTELLIGENCE. 

It  is  of  intelligence  to  do  good  from  affection  for  trutli 
(n.  427,  428).  Those  who  are  in  spiritual  love  have 
intelligence  inscribed  on  their  life  (n.  428).  To  think 
from  causes  is  of  intelligence  (n.  202). 

INTENTION. 

The  thought  of  the  will  is  called  intention    (n.  215). 

INTERIORS. 

The  interiors  of  the  body  correspond  to  its  exteriors, 
through  which  actions  come  forth  (n.  219).  The  interiors 
which  are  not  open  to  view  can  in  no  way  be  discovered 
except  through  a  knowledge  of  degrees  (n.  184).  Interiors 
when  opened,  interiors  when  closed  (n.  138).  Interiors  of 
the  mind  make  one  witli  interiors  of  the  body  (n.  137). 

INTERNALS. 

See  Externals. 

JEHOVAH. 

Jehovah  is  Esse  itself,  uncreate  and  infinite  (n.  4'>. 
God  the  Creator  of  the  universe  is  called  "Jehovah,^' 
which  is  from  the  verb  to  he,  because  He  alone  is  (n.  282, 
100,  151).  In  the  New  Testament,  Jehovah  is  called 
"the  Lord"  (n.  282). 

JUDGE. 

Why  it  is  said  in  the  Word  that  *'  man  shall  be  judged 
according  to  his  deeds  '    (n.  281). 


556  INDEX    OF    WORDS 

JUDGMENT. 

By  "righteousness  and  judgment,"  in  the  Word,  are 
meant  Divine  Love  and  Divine  Wisdom  (n.  38).  See 
Last  Judgment. 

KIDNEYS   ETC. 

Why  there  are  two  (n.  384,  409).  Wonderful  things 
and  interior  perfections  of  kidneys  (n.  201). 

KINGDOMS. 

Two  kingdoms  in  the  heavens,  the  celestial  and  the 
spiritual  (n.  101,  232,  381).  The  celestial  kingdom  is 
called  heaven's  cardiac  kingdom,  and  the  spiritual  is 
called  heaven's  pulmonic  kin.gdom,  (n.  381).  To  these 
is  added  a  third,  wherein  are  men  in  the  world,  and  this 
is  the  natural  kingdom  (n.  232).  Mineral,  Vegetable,  and 
Animal  kingdoms  (n.  61,  65,  313-316). 

LANGUAGE  OR  SPEECH. 

Speech  is  from  the  thought  (n.  26).  It  is  effected  by 
means  of  a  lowest  atmosphere  which  is  called  air  (n.  176). 
Spiritual  speech  has  nothing  in  common  with  natural 
speech  (n.  163).  There  is  no  word  of  spiritual  Imiguage 
the  same  as  any  word  of  natural  language  (n.  295). 
Natural  and  spiritual  speech  communicate  only  by  cor- 
respondence  (n.  306).     Angelic  speech  (n.  26,  295). 

LAST  JUDGMENT. 

Errors  concerning  it  (n.  386).     See  Judgment. 

LEFT. 

In  the  angel  and  in  the  man  all  the  left  parts  corre- 
spond "to  wisdom  from  love,  or  to  truth  from  good  (n. 
127,  384,  409). 

LENGTH. 

"Length,"  in  the  Word,  signifies  the  good  of  a  thing 
(n.  71). 


INDEX    OF    WORDS  557 

LICE. 

Their  origin  (n.  338,  339,  342,  345). 

LIFE. 

Esse  itself  is  called  "Jehovah, "  and  Life  itself,  or  Life 
in  itself  (n.  4,  76).  Life  is  the  Divine  Essence  (n.  35). 
God  alone  is  Life,  and  His  life  is  Divine  Love  and  Divine 
Wisdom  (n.  363,  400).  Man's  very  life  is  love  or  will  (h. 
1,  2,  3.  399).  Love  and  wisdom  and  will  and  under- 
standing therefrom,  make  the  very  life  of  man  (n.  363). 
The  life  of  man  in  its  first  principles  is  in  the  brains, 
and  in  its  derivatives  in  the  body  (n.  365).  Such  as 
life  is  in  its  first  principles  such  it  is  in  the  whole  and  in 
every  part  (n.  366).  By  means  of  first  principles  life  is 
in  the  whole  from  every  part,  and  in  every  part  from 
the  whole  (n.  367).  Life  acts  into  the  natural  according 
to  any  induced  change  of  form  (n.  166).  Man  is  not 
life,  but  a  recipient  of  life  (n.  4).  Spiritual  life  is  a  life 
conformed  to  the  Divine  precepts  (n.  248).  In  the 
Word,  by  "life"  is  meant  the  Divine  Love  (n.  38). 

LIGAMENTS. 
(n.  403,   408). 

LIGHT. 

The  light  that  proceeds  from  the  spiritual  sun  in  its 
essence  is  wisdom  (n.  5,  32,  363).  The  first  proceeding 
of  wisdom  is  light  (n.  95).  There  is  continuous  light  in 
the  spiritual  world  (n.  161).  The  light  of  the  spiritual 
world  in  itself  is  alive,  but  the  light  of  the  natural 
world  in  itself  is  dead  (n.  89).  The  light  of  the  world 
can  be  illumined  by  the  influx  of  heavenly  light  (n.  88). 
Light  has  existence  not  in  wisdom,  but  in  the  thought  of 
the  understanding,  and  thence  in  tlie  speech  (n.  95). 
The  light  of  men  is  Divine  truth  (n.  383).  Spiritual  light 
flows  in  with  man  through  three  degrees  (n.  242-247). 
Lighi  corresponds  to  wisdom  (n.  32).      Spiritual  light  is 


5oS  INDEX    OF    WORDS 

the  truth  of  faith  (n.  83,  84).  In  the  Word,  by  "tight" 
is  meant  the  Lord's  Divine  Wisdom  (n.  38,  98).  See 
also  the  Contents,  Part  II. 

IJKENESS. 

In  Genesis  the  Divine  Love  is  meant  by  the  "likeness 
of  God"  (n.  358). 

LIVE. 

Whj'  all  men,  the  good  as  well  as  the  evil,  live  for  ever 
(n.  240).      To  live,  move,  and  be  in  God,  (n.  301). 

LIVER. 

From  sensation  man  knows  nothing  of  his  liver  (n. 
22).  Is  more  perfect  interiorly  according  to  discrate 
degrees  (n.  201). 

LIVING. 

W^hat  is  liinng  disposes  what  is  dead  in  obedience  to 
itself,  and  forms  it  for  uses,  which  are  its  ends,  but  not 
the  reverse  (n.  166).  One  is  said  to  be  alive  whose  mind 
is  a  heaven  (n.  276). 

LOCUSTS. 

Their  origi^n  (n.  339,  345). 

LOINS. 

Why  there  are  two  (n.  384.  409). 

LORD. 

The  Lord  is  Love  itself  because  He  is  Life  itself  (n. 
4-6).  He  is  Very  Man  (n.  11-13,  285).  He  is  the  Verj- 
and  Onlj'  God,  who  rules  the  imiverse  (n.  103).  He 
alone  is  Heaven  (n.  113-118).  He  rose  again  with  His 
whole  body,  differently  from  any  man  (n.  221).     When 


1>»L»EX    OF     \V<IK1>S  559 

the  Lord  manifests  Himself  to  the  angels  in  person,  He 
manifests  Himself  as  a  Man,  and  this  sometimes  in  the 
spiritual  sun  and  sometimes  outside  of  it  (n.  97).  The 
Lord  ie  present  with  all,  but  with  each  according  to 
reception  (n.  Ill,  124).  To  be  in  the  Lord  is  to  perform 
tlie  duties  of  one's  calling  sincerely,  uprightly,  justly, 
and  faithfully  (n.  431).  See  the  Contents.  .See  also 
OoD  and  Jehov.\h. 


LOVE. 

To  feel  the  joy  of  another  in  oneself,  that  is  loving; 
but  to  feel  one's  own  joy  in  another,  and  not  the  other's 
joy  in  oneself  is  not  loving  (n.  47).  Love  is  the  life  of 
man  (n.  1-3.  399).  It  is  the  esse  of  Ufe  (n.  14,  358,  368). 
The  essence  of  all  love  consists  in  conjunction  (n.  47).  The 
conjunction  of  love  is  by  reciprocation  (n.  48).  Love 
consists  in  this,  that  its  own  sliould  be  another's  (n.  47) 
luove  has  use  for  an  end,  and  intends  it,  and  brings  it 
forth  by  means  of  i^-isdom  (n.  297).  Love  alone  is  like  an 
esse  without  its  existere  (n.  139).  Love  and  wisdom  are 
the  real  and  actual  substance  and  form,  which  constitute 
the  subject  itself  (n.  40,  224).  Celestial  love  is  love  to 
the  Lord,  or  the  Im-e  of  good  (n.  426,  427);  those  who  are 
in  this  love  have  wisdom  inscribed  on  their  life  (n.  427, 
428).  Love  and  wisdom  are  not  abstract  things;  they 
are  not  possible  outside  of  their  subjects,  but  are  states 
of  these  (n.  200,  224).  Love  to  the  Lord  is  notliing  elst 
than  committing  the  precepts  of  the  Word  to  life,  the  sum 
of  which  is  to  flee  from  evils  because  they  are  heilish. 
and  devilish,  and  to  do  good  because  it  is  heavenly  and 
EKvine  (n.  237).  By  this  love  is  meant  a  hwe  of  doing 
uses  (n.  426).  (See  also  141,  142,  427).  Spiritual  love 
is  love  towards  the  neighbor,  and  the  love  of  truth  (n. 
426,  427);  those  who  are  in  that  love  have  intelligence 
inscribed  on  their  life  (n.  427,  428).  Loiw  towards  the 
neighbor  is  a  spiritual  l^ve  of  uses  (n.  237);  by  that 
lome  is  meant  a  love  of  uses  fn.  426).  Natural  love  is  of 
self  and  of  the  world  (n.  424.  416).  Natural  love  sepa- 
rate from  spiritual  love  (n.  424).     The  lo^'e  of  self  and  the 


560  INDEX    OF    WOKDS 

love  of  the  world  are  infernal  loves  (n.  396).  By  creation 
they  are  heavenly,  for  they  are  loves  of  the  natural  man 
serviceable  to  spiritual  loves,  as  a  foundation  is  to  a 
house  (n.  396).  Natural-spiritual  love  (n.  429).  Cor- 
poreal-natural love  (n.  419).  Corporeal  love  (n.  424). 
Love  of  ruling  from  love  of  self,  and  love  of  ruling  from 
the  love  of  use  (n.  142,  424).    See  also  Contents  Part  V. 

LOVE   AND   WISDOM. 

There  is  a  union  of  Love  and  Wisdom  in  every  Divine 
work,  from  which  it  has  perpetuity,  yea,  its  everlasting 
duration  (n.  36). 

LOWER. 

In  the  Word,  "lower"  signifies  outer  (n.  206). 

LOWEST. 

The  lowest  in  successive  order  becomes  the  outermost 
in  simultaneous  order  (n.  206).  In  each  kingdom  of 
nature,  the  lowest  things  are  for  the  use  of  the  middle. 
and  the  middle  for  the  use  of  the  highest  (n.  65). 

LUNGS. 

The  lungs  correspond  to  the  understanding  (n.  413);  to 
wisdom  or  truth  (n.  402).  The  understanding  corre- 
sponds to  the  lungs  (n.  382,  383).  Particulars  concerning 
the  lungs  (n.  413).  Are  more  perfect  interiorly  according 
to  discrete  degrees  (n.  201).  Why  there  are  two  lobes  of 
the  lungs  (n.  384,  409).    See  Heart,  Structure. 

MACHIAVELLI. 

Machiavelli  and  his  followers  (n.  267). 

MALIGNITY. 

Malignity  of  evil  increases  according  to  the  degree  in 
which  the  spiritual  mind  is  closed  up  (n.  269). 


INDEX    OF    WORDS  561 

MAN. 

Man  is  a  recipient  of  life  (n.  4,  68).  The  conception 
of  a  man  from  his  father  is  not  a  conception  of  lite,  but 
only  a  conception  of  the  first  and  purest  form  capable  of 
receiving  life  (n.  6).  The  nature  of  man's  beginning  or 
primitive  form  by  conception  (n.  432).  A  m.an  is  not  a 
man  from  face  and  body,  but  from  understanding  and 
will  (n,  251).  Man  is  born  an  animal,  but  becomes  a  man 
in.  270).  Every  man  as  to  the  interiors  of  his  mind  is  a 
.spirit,  and  is  in  the  spiritual  world  in  the  midst  of  angels 
and  spirits  there  (n.  90,  92).  The  spirit  of  man  is  m,an, 
because  it  is  receptive  of  love  and  wisdom  from  the 
J^rd  (n.  287).  There  are  in  every  man  degrees  of  both 
kinds  (n.  225,  236).  In  the  Lord  the  three  degrees  of 
height  are  infinite  and  uncreate,  but  in  man  the  three 
degrees  are  finite  and  created  (n.  230-235).  A  wave  of 
effluvia  constantly  flows  forth  out  of  man  (n.  293).  Man 
is  a  form  of  all  uses,  and  all  the  uses  in  the  created  uni- 
verse correspond  to  those  uses  in  him  (n.  298).  The 
spiritual  m.an,  the  natural  man,  and  the  spiritual-natural 
man  (n.  250-255).  The  spiritual  man  is  altogether  di?*- 
tinct  from  the  natural,  and  there  is  no  other  communi- 
cation between  them  than  such  as  there  is  between  cause 
and  effect  (n.  251).  The  r^tural  man  is  a  menial  and 
servant,  and  the  spiritual  m,an  is  a  master  and  a  lord  (n. 
249).  How  man  is  distinguished  from  beasts  (n.  247). 
Because  God  is  a  Man  He  has  a  body  and  everything 
pertaining  to  it  (n.  18).  {See  also  Contents,  Parts  III. 
and  V. 


MARRIAGE. 

Marriage  between  love  and  wisdom,  between  will  and 
understanding,  and  between  good  and  truth  (n.  402,  409, 
410,  419).  Between  celestial  love  and  wisdom,  and  be- 
tween spiritual  love  and  intelligence  (n.  414,  423,  427). 

M.\RROW. 

Spinal  marrow  (n,  366). 


502  INDEX    OF    WORDS 

MATTER. 

Its  origin  (n.  302,  305,  158,  311,  340).  In  the  6ub- 
stances  and  matters  of  which  eartlis  consist,  there  i;- 
nothing  of  the  Divine  in  itself,  but  still  they  are  from 
the  Divine  in  itself  (n.  305). 

MEANS. 

All  the  mecns  by  which  man  is  enabled  to  attain  good 
good  are  provided  (n.  425,  171).  The  end  qualifies  the 
means  (n.  261). 

MEASURE   OF   TIME. 
Whence  derived  (n.  73). 

MEDIATIONS. 

There  are  continual  mediations  from  the  first  to  out- 
mosts,  and  nothing  can  have  existence  except  from  a 
prior  to  self,  and  finally  from  the  first  (n.  303). 

MEDITATION. 

Meditation  is  the  thought  of  the  spirit  (n.  404). 

MEDULLA   OBLONGATA. 
Its  composition  (n.  36G). 

MEDULLARY. 

Medullary  substance  of  the  brain  (n.  366). 

MEMBERS. 

Merhbers,  organs  and  viscera  of  a  man.(n.  22,  370,  376, 
377,  384,  385,  408). 

METALS. 

Their  composition  (n.  190,  192,  207).  There  are  in 
them  degrees  of  both  kinds  (n.  225).  They  are  more 
perfect  interiorly  according  to  discrete  degrees  (n.  201). 


i^^DiEx  OF  woKDs  563 

A  wave  of  effluvia  constantly  emanates  from  them  (n. 
293). 

MICROCOSM. 

Man  in  respect  to  his  understanding  and  will  may  be 
called  a  world  or  microcosm  (n.  251).  He  was  so  desig- 
nated by  the  ancients?  (n.  323).  At  the  present  day  it 
is  not  known  why  he  was  so  called  (n.  319). 

MIDDLE   THINGS. 

Each  and  all  things  of  the  vegetable  kingdom  are 
middle  things  (n.  65).    See  Primes  and  Outmosts. 

MIND. 

The  mind  of  man  consists  of  a  will  and  an  under- 
standing (n.  239,  372,  387).  The  interiors  of  men  which 
belong  to  their  minds  are  separated  by  discrete  degrees 
(n.  186,  203).  Man  has  a  natural  m,ind,  a  spiritual  mind. 
and  a  celestial  mind  (n.  239,  260).  The  natural  mind 
consists  of  spiritual  substances,  and  at  the  same  time 
of  natural  substances  (n.  257,  260,  270,  273).  It  enve- 
lopes and  encloses  the  spiritual  mind  and  the  celestial 
mind  (n.  260).  It  has  its  seat  in  the  brains  in  its  first 
principles  (n.  273).  The  mind  impels  the  body  and  all 
its  belongings  at  wiU  {n.  387).  The  natural  mind  in 
form  or  in  image  is  a  world,  while  the  spiritual  mind  in" 
its  form  or  image  is  a  heaven  (n.  270).  The  spiritual 
mind  derives  its  form  from  the  substances  of  the  spirit- 
ual world  only  (n.  270).  The  natural  jnind  is  coiled  into 
g>Tes  from  right  to  left,  but  the  spiritual  mind  into  g>Tes 
from  left  to  right  (n.  270).  The  higher  region  of  the 
natural  mind  is  called  the  rational,  and  the  lowest  region 
is  called  the  sensual  (n.  254).  See  Contents  Part  III. 
and  V. 

MINERAL   KINGDOM. 

The  forms  of  the  uses  of  this  kingdom  (n.  313).  The 
relation  to  man  in  respect  to  each  and  all  things  of  the 

mineral   kin-gdom    (n.   01  ">. 


564  INOEX     OF     WOKDS 


MINERALS. 

Minerals  are  interiorly  more  perfect  according  to  dis- 
crete degrees  (n.  201). 

MINUTE. 

There  can  be  nothing  so  miniite  as  not  to  have  in  it  de- 
grees of  both  kinds  (n.  223). 

MISUSE. 

Mis^ise  of  the  capacity  to  raise  the  understanding 
above  the  love  (n.  395).  Misuse  of  uses  does  not  do 
away  with  use  (n.  331). 

MITES. 

Their  origin  (338,  339). 

MOON. 

What  is  meant  by  "the  light  of  the  moon  being  as 
the  light  of  the  sun"  (n.  233). 

MORAL. 

Things  moral  are  not  abstract  but  are  substances; 
they  are  not  possible  outside  of  subjects  which  are  sub- 
stances, but  are  states  of  subjects,  that  is,  of  substances 

(n.  209). 

MORNING. 

In  the  Word,  "morning"  signifies  the  first  state  of  the 
church  (n.  73). 

MOTHS. 

Their  origin  (n.  338,  339). 

MOTION. 

Motion  is  produced  by  forces,  and  is  the  outmost  de- 
gree of  conatus;  through  motion,  conatus  exerts  its  power 


INDEX    OF    WORDS  565 

(n.  218).  In  motion  there  is  nothing  essential  except 
active  force  (n.  197).  Living  motion  in  man  is  action 
which  is  produced  through  living  forces  by  the  will 
united  to  the  understanding  (n,  219).  Conatus  force  and 
motion  are  no  otherwise  conjoined  than  according  to  di.s- 
crete  degrees,  conjunction  of  which  is  not  by  continuity, 
but  by  correspondences  (n,  218).  Cardiac  and  pulmonic 
motion  (n.  381).     See  Effort  and  Force. 

MUSCLE. 

Its  composition  (n.  190,  192,  197).  Is  more  perfect 
interiorly  according  to  discrete  degrees   (n.  201). 

NATION. 

Every  nation  in  the  spiritual  world  has  its  place  allot- 
ted in  accordance  with  its  idea  of  God  as  a  Man  (n.  13). 

NATURAL. 

All  that  springs  forth  and  continues  to  exist  from 
the  sun  of  the  natural  world  is  called  natural  (n.  159). 
There  does  not  exist  a  natural  which  does  not  derive  its 
cause  from  the  spiritual  (n.  134).  The  natural  man  (n. 
251).  The  spiritual-nait/raZ  man  (n.  429).  The  sensual- 
natural  man  (n.  144,  162,  254).  How  the  natural  man 
becomes  spiritual  (n.  248). 

NATURAL   MIND. 
See  Mind. 

NATURALISM. 
Its  origin  (n.  69). 

NATURE 

In  itself  is  wholly  inert  (n.  166).  In  itself  it  is  dead 
(n.  159,  340).  In  man  and  in  animals  it  appears  as  if 
alive,  because  of  the  life  which  accompanies  and  actu- 
ates it   (n.    159).     All   things    of  nature  are    from   Iov« 


5()()  INDEX    OF    WOKDS 


and  wisdom  (n.  40).  Nature  contributes  nothing  what- 
ever to  the  production  of  plants  and  animals  (n.  344). 
Nature  has  produced  and  does  produce  nothing,  but  the 
Divine  out  of  itself  and  through  the  spiritual  world  has 
produced  all  things  (n.  349,  356).  To  nature  can  be  as- 
cribed no  more  than  this,  that  it  serves  the  spiritual  in 
Hxing  those  things  which  flow  in  unceasingly  into  nature 
(n.  344).  The  folly  of  those  who  ascribe  all  things  to 
nature  (n.  162,  166);  their  state  in  the  spiritual  world 
(,n.  357);  some  are  excusable  (n.  350). 

NECK. 

All  fibers  de*<cend  from  the  brains  through  the  neck 
into  the  body,  and  none  ascend  from  the  body  through 
the  neck  to   the  brain   (n.  365). 

NEGATION. 

The  negation  of  God  constitutes  hell,  and  in  the 
Christian  world  the  negation  of  the  Divinity  of  the  Lord 
(n.  13). 

NERVES. 

Their  composition  (n,  190,  192.  366).  {See  n.  197. 
388). 

NEWTON. 

His  abhorrence  of  the  idea  of  nothing  applied  to  vacu- 
um (n.  82). 

NIGHT. 

In  the  Word,  *' night"  signifies  the  end  of  the  church 
(n.  73). 

NOON. 

In  the  Word,"  noon"  signifies  the  fulness  of  the  church 
(n.  73). 


IXDKX    OF    WOKDS 


NORTH. 

In  the  Word,  "north"  signifies  wisdom  in  shade  (n. 
121).  In  the  spiritual  world,  those  who  are  in  a  lower 
degiee  of  wisdom  dwell  in  the  north  (n.  121). 


NOSE. 

The  nose  corresponds  to  the  perception  of  truth  (n. 
254).  The  appearance  is  that  the  nose  smells,  but  the 
understanding  smells  by  virtue  of  its  perception  (n. 
363).  "Nostrils,"  in  the  Word  signify  perception  (n. 
383). 

NOTHING. 

To  make  anything  out  of  nothing  is  a  contradiction  (n. 
5.3,  283).  The  universe  was  not  created  out  of  nothing 
(n.  283).  In  nothing  no  real  activity  of  mind  is  possible 
(n.  82). 

NUPTIALS. 

What  is  imderstood  by  the  nuptials  of  love  and  wis- 
dom, or  of  the  will  and  understanding  (n.  404). 

OBJECT. 

The  object  of  this  work  is  to  uncover  cavses,  that 
effects  may  be  seen  from  them  (n.  188). 

OBJECTS. 

In  spiritual   light  objects  of  thought   are  truths,  and 
objects  of  sight  are  like  those  in  the  natural  world,  but 
mdent  to  their  thoughts  (n.  70). 


ODORS. 

Effect  which  odors  have  on  the  blood  (n.  420).  Foul 
smells  in  the  hells  (n.  339,  341,  420).  Odors  in  the 
heavens  (a  420). 


568  INDEX    OF    WORDS 

OMNIPOTENCE. 

The  omnipotence  of  God  (n.  9,  72,  221). 

OMNIPRESENCE. 

The  omnipresence  of  God  (n.  7,  9,  21,  69,  71,  72).  God 
IS  OTnnipresent,  because  He  is  not  in  space  (n.  147). 

OMNIPROVIDENT. 

It  may  be  seen  in  a  measure  how  God  is  able  to  be 

omnipronident  (n.  21). 

OMNISCIENCE. 

Omniscience  of  God  (n.  9,  21,  72). 

ONE. 

Love  and  wisdom  proceed  from  the  Lord  as  one,  but 
are  not  received  as  one  by  the  angels  (n.  125).  The 
heat  and  light  in  proceeding  from  the  Lord  are  one  (n. 
99).     See  Distinctly  One. 

ONLY. 

That  is  called  the  Only  from  which  everything  else 
proceeds  (n.  45).  In  all  things  the  first  is  singly  supreme 
in  the  subsequent  things,  yea,  it  is  the  sole  thing  in 
them  (n.  197). 

OPERATION. 

Operation  by  influx  into  vegetable  and  animal  forms  (n. 

346). 

ORDER. 

Successive  and  simultaneous  order  of  discrete  degrees 
(n.  205-208). 

ORGANIC. 

Organic  substance  (n.  191,  192,  197,  200).  Organic 
forms  (n.  208). 


INDEX    OF    WORDS 


569 


ORGANIZATION. 

Organization  of  the  will  and  understanding  (n.  373). 

ORGANS. 

Their  composition  (n.  190).  Organs  of  sense  (n.  36G, 
407).  Organs  of  motion  (n.  366).  {See  n.  207,  370,  376, 
377,  384,  385,  400,  401,  408,  410). 

ORIGIN. 

Origin  of  man  (n.  346);  of  the  affections  and  thoughts 
(n.  33);  of  evil  (n.  264-270);  of  vital  heat  (n.  379);  of 
animals  and  vegetables  (n.  339,  340,  346);  of  animalcules 
and  noxious  insects  (n.  342);  of  substance  and  matter 
(n.  302);  of  earths  (n.  302-306). 

OUTERMOST. 

The  outermost  of  simultaneous  order  is  the  lowest  of 
successive  order  (n.  206). 

OUTMOST. 

The  outmost  of  each  series,  that  is  to  saj-,  use,  action, 
and  doing,  is  the  complex  and  containant  of  all  things 
prior  (n.  215).  Every  outmost  consists  of  things  prior, 
and  these  of  their  firsts  (n.  208).  Every  outmost  is 
sheathed  about  and  thereby  rendered  distinct  from  its 
things  prior  (n.  278).  In  every  outmost  there  are  discrete 
degrees  in  simultaneous  order  (n.  207,  208).  The  degrees 
of  height  are  in  fulness  and  in  power  in  their  outmost 
degree  (n.  217-221).  The  lowest  spiritual  separated  from 
what  is  above  it  produces  evil  uses  (n.  345).  All  things 
of  the  mineral  kingdom  are  last  things  (n.  65). 

OWLS,    SCREECH   OWLS. 

Their  origin  (n.  339). 

PAIRS. 

Why  with  man  there  are  pairs  in  all  the  things  of  his 
body  (n.  127  384,  409). 


570  INDEX    OF    WORDS 

PANCRE.\S. 

From  sensation  man  knows  nothing  of  the  pancreas 
n.  22).  It  is  more  perfect  interiorly  according  to  discrete 
degrees  (n.  201). 

PARALLELISM. 

ParaUeli^m  between  the  vegetation  of  a  tree  and  the 
vivification  of  man  (n.  316).  Between  spiritual  and 
natural  uses   (n.   333). 

PEACE. 

The  state  of  peace  corresponds  to  spring-time  on  earth 
(n.  105). 

PERCEIVE. 

To  'perceive  as  our  own  what  is  of  the  Lord  (n.  115, 
116). 

PERCEPTION. 

Perception  pertains  to  vsisdom  (n.  363).  Common  per- 
ception (n.  365).  It  comes  by  influx  from  heaven  (n. 
361).  Why  many  of  the  learned  have  destroyed  their 
common  perception  (n.  361).  No  man  of  sound  reason 
ever  lacks  perception  of  truth  so  long  as  he  has  an  affec- 
tion for  understanding  truth  (n.  404).  The  perception  of 
truth  springs  from  an  affection  for  understanding  (n. 
404).  Perceptions  are  substances  and  forms,  and  not 
entities  abstracted  from  substance  and  form  (n,  42). 
Perceptions  flow  in  out  of  the  spiritual  world,  yet  are 
received,  not  by  the  understanding,  but  by  love  accord- 
ing to  its  affections  in  the  understanding  (n.  410).  See 
Affectio?js  and  Thoughts. 

PERFECTION. 

Perfection  itself  is  in  the  Lord  and  from  Him  in  the 
spiritual   sun  (n.  2041.     All  perfections  increase  and  as- 


INDEX    OF    W0KD8  571 

cend  along  with  degrees  and  according  to  them  (n.  199- 
204).  Perfection  of  forces  is  perfection  of  all  things  that 
are  actuated  and  moved  bj'  life,  in  which,  however,  there 
is  no  life  (n.  200).  Perfection  of  life  is  perfection  of  will 
and  understanding  (n.  200).  Perfection  of  forms  and 
perfection  of  forces  make  one  (n.  200).  Perfection  of  the 
universe,  whence  it  comes  (n.  227). 

PERITONEUIVI. 

Its  relation  to  the  lungs  (n.  408), 

PERPETUITY. 

The  perpetuity  of  every  Divine  work  is  from  the  union 
of  love  and  wisdom  (n.  36). 

PLEUKA. 

Its  relation  to  tlie  heart  and  lungs  (n.  384.  402,  403). 

PLURALITY. 

A  plurality  of  Gods  unpossible  (n.  27). 

POISONS. 

Their  origin  (n.  339). 

POLLUTION. 

AU  pollution  of  man  is  effected  bj'  means  of  falsities 
that  are  opposite  to  the  truths  of  wisdom  (n.  420). 

PREACHER 

Affected  by  zeal  (n.  148). 

PRESENCE. 

Presence  of  the  Lord,  how  He  is  everywhere  (n.  299). 
Presence  of  angels,  how  it  is  realized  (n.  291).  Man  is 
able  by  means  of  thought  to  be  present  as  it  were  else- 
where, in  an  J'  place  however  remote  (n.  285). 


572  INDEX    OF    WORDS 


PRIMITIVE. 

The  primitive  of  man  is  seed  from  the  father,  by  which 
conception  is  effected  (n.  432).  What  it  is  in  the  womb 
after  conception  (n.  432). 

PRIJJCIPLES. 

First  principles  in  man  are  the  receptacles  of  love  and 
wisdom  (n.  369),  By  life  in  first  principles  is  meant  the 
•will  and  the  understanding  (n.  365).  Will  and  under- 
.standing  are  iu  their  first  principles  in  the  brains  (n. 
365,  387,  403).  Such  as  life  is  in  first  principles  such  it 
is  in  the  whole  and  in  every  part  (n.  366).  By  means  of 
first  principles  life  is  in  the  whole  from  every  part,  and 
in  every  part  from  the  whole  (n.  367).  First  principle.* 
in  the  brain  which  appear  like  glands,  the  multitude  of 
them- compared  to  the  multitude  of  stars  (n.  366,  373). 

PRIOR   THINGS. 

Prior  things  consist  of  their  firsts  (n.  208).  They  are 
more  perfect  than  subsequent  things  (n.  204).  From 
prior  things  posterior  things  can  be  seen,  but  not  the 
reverse   (n.   119). 

PROCEEDING. 

The  first  proceeding  from  the  Lord's  Love  and  Wisdom 
is  that  fiery  spiritual  [substance]  which  appears  before  the 
angels  as  a  sun  (n.  97,  152,  290,  300). 

PROCEEDING   DIVINE. 

The  Proceeding  Divine  in  the  trinity  is  called  the 
"Holy  Spirit"  (n.  146).  What  the  Proceeding  Divine  or 
the  Holy  Spirit  is  (n.   146-150). 

PRODUCTION. 

Production  of  seed  was  the  first  production  from  the 
earths  (n.  312). 


INDEX    OF    WORDS  573 

PROGRESSION. 

The  progression  of  all  things  in  the  imiverse  from  firsts 
to  outmosts,  and  from  outmosts  to  firsts  (n.  304,  314, 
316). 

PROPAGATION. 

Propagation  of  subjects  of  the  vegetable  and  animal 
kingdoms  (n.  347). 

PROVINCES. 

The  whole  angelic  heaven  is  di\ided  into  regions  and 
provinces,  according  to  the  members,  viscera,  and  organs 
of  man  (n.  288). 

PULMONARY   PIPES. 

Their  existence  in  minute  insects  (n.  373). 

PULMONIC   KINGDOM. 

The  pulmonic  kingdom  of  heaven  is  that  where  wisdom 
predominates  (n.  381).  In  it  are  those  who  are  in  love 
towards  their  neighbor  (n.  428).     {See  also  u.  391,392). 

PULSE. 

{See  n.  378).  Man's  spirit  as  well  as  his  body  has  pulse 
and  respiration,  and  these  flow  into  the  pulse  and  respira- 
tion of  the  body,  and  produce  them  (n.  390,  391');  there 
is  a  correspondence  between  them  (n.  390). 

PURIFICATION. 

Purification  of  the  love  in  the  understanding,  how  it  is 
effected  (n.  419,  420).  All  purification  of  a  man  is  effected 
by  means  of  the  truths  of  wisdom  (n.  420).  Purification 
of  the  blood  (n.  420,  423). 

QUALITY. 

That  which  is  not  in  a  form  has  no  quality,  and  what 
has  no  quality  is  not  anything  (n.  15,  223). 


574  INDEX    OF    WORDS 

QU.\RTERS. 

Quarters  in  the  spiritual  world  (n.  119-128).  Tlie 
quarters  in  that  world  are  not  determined  from  the 
south,  as  in  the  natural  world,  but  from  the  east  (n.  120, 
132);  they  are  not  determined  by  the  sun  of  the  spiritiial 
world,  but  by  the  inhabitants  there  (n.  120");  according 
to  their  reception  of  love  and  wisdom  (n.  124-128,  132). 
The  variety  of  reception  of  love  and  wisdom  gives  rise 
to  the  quarters  in  the  spiritual  world  (n.  126).  Man  as  to 
his  spirit  is  in  some  quarter  of  the  spiritual  world,  what- 
ever quarter  of  the  natural  world  he  may  be  in  (n.  120}- 

RAMIFICATIONS. 

Ramificatiojis  of  the  bronchial  tubes  of  the  lungs  (.n. 
405,  412).  They  correspond  to  the  perceptions  and 
thoughts  from  the  affections  for  the  truth  (n.  405). 

RATIONAL. 

The  rational  of  man  is  the  highest  point  of  the  under- 
standing (n.  237,  254).  Mans  rational  is  in  appearance 
as  if  it  were  of  three  degrees  (n.  258).  The  rational  man 
is  he  who  is  in  natural  and  in  spiritual  love  both  at  once 
(n.  416).  Man  can  become  rational,  by  elevation,  even 
to  the  third  degree  (n.  258).  How  the  rational  is  per- 
fected (n.  332 ).  The  ratianal  is  the  higher  region  of  the 
natural  degree  (n.  254). 

RATIONALITY. 

Rationality  is  the  capacity  by  which  man  is  able  to 
understand  what  is  true  and  what  is  good;  it  is  a  capacity 
of  the  understanding  (n.  240,  264,  413,  425);  it  is  with 
every  man  by  creation,  consequently  by  birth,  and 
united  with  freedom  distinguishes  him  from  the  beasts 
(n.  264,  413).  A  bad  man  enjoys  this  capacity  equally 
with  a  good  man  (n  266).  It  is  never  taken  away  from 
man  (n,  247,  258,  264).  It  does  not  exist  with  a  man 
until  his  natural  mind  reaches  maturity  (n.  266).  It  may 
be  absent   when    the   externals  have    been    inj\rre<l    by 


INDEX    OF    WORDS  575 

accident  (n.  259).     The  rational  power  to  think  what  is 
false  is  irrational  (n.  426). 

RATS. 

Their  origin  (n.  339,  341). 

REACTION. 

In  everything  created  by  God  there  is  reaction  (n. 
68,  260).  Reaction  is  caused  by  the  action  of  life  (n.  68). 
oiee  Action. 

REASON. 

All  things  of  human  reason  join  and  as  it  were  center 
in  this,  that  there  is  one  God  (n.  23).  Human  reason,  on 
what  it  depends  (n.  23).  Human  reason  is  such  as  to 
be  unwilUng  to  yield  assent  unless  it  sees  a  thing  from  its 
cause  (n.  291).     How  reason  becomes  unsound  (n.  23). 

RECEIVE. 

To  receive  more  of  heat  than  of  light,  and  conversely 
(n.  101).  Man  is  able  to  receii^e  wisdom  even  to  the  third 
degree,  but  not  love,  unless  he  flees  from  evils  as  sins  and 
looks  to  the  Lord  (n.  242). 

RECEPTACLES. 

{See  n.  191,  223).  Two  receptacles  and  abodes  for  Him- 
self, called  will  and  understanding,  have  been  created  antl 
formed  by  the  Lord  in  man;  the  will  for  His  Divine  Love 
and  the  understanding  for  His  Divine  Wisdom  (n.  358- 
361,  364,  410).  Divine  Love  and  Wisdom  received  in 
three  degrees  (n  242). 

RECEPTION. 

Reception  of  the  Divine  Good  and  the  Divine  Truth  is 
according  to  man's  application  of  the  laws  of  order,  which 
aire  Divine  truths  (n.  57). 


576  INDEX    OB'    WORDS 

RECIPIENTS   OF  LIFE. 

Angels  and  men  are  such  (n.  4-6).  Man  is  a  recipient 
in  the  degree  in  which  he  is  affected  by  those  things 
which  are  from  God,  and  thinks  from  that  affection  (n. 
33).  All  things  in  the  created  universe  are  recipients  of 
the  Divine  Love  and  the  Divine  Wisdom  of  God-Man 
(.n,  55-60). 

RECIPROCATION. 

Reciprocation  is  necessary  that  there  may  be  conjunc- 
tion (n.  115,  170).  What  gives  the  abiUty  to  reciprocate 
(n.  116).  Reciprocal  conjunction  of  love  and  wisdom;  of 
the  will  and  understanding;  of  good  and  truth  (n.  385, 
410).  These  reciprocal  conjunctions  are  from  the  love 
(.n.   411). 

RED. 

Red  corresponds  to  love  (n.  380). 

REFLECTION. 

Reflection  pertains  to  wisdom  or  the  understanding  (n. 
363). 

REFORMATION. 

Reformation  and  regeneration  are  effected  through  the 
reception  of  love  and  wisdom  from  the  Lord,  and  then 
through  the  opening  of  interior  degrees  of  the  mind  in 
their  order  (n.  187,  263). 

REGENERATION. 

See  Reformation.  To  be  regenerated  is  from  being 
natural  to  become  spiritual  (n.   425). 

RELATION. 

There  is  a  general  relation  of  all  things  to  God,  as  well 
as  the  particular  relation  to  man  (n.  64).     The  relation  to 


INDEX    OF    WOEDS  Oil 

man  in  each  and  all  things  of  the  animal,  vegetable,  and 
mineral  kingdoms  (n.  61). 

RELIGION.  • 

Those  who  have  confirmed  the  falsities  of  their  religion 
continue  in  the  same  after  their  life  in  the  world  (n.  268). 

REPRESENTATION. 

Angelic  representation  of  the  correspondence  of  the 
will  and  understanding  with  the  heart  and  lungs  (n.  376) 

RESEMBLANCE. 

Resemblance  of  races  to  their  first  progenitors  (n.  269). 

RESPIRATION. 

How  effected  (n.  176,  412).  Man  has  a  twofold  respi- 
ration, one  of  the  spirit,  the  other  of  the  body;  on  what 
they  each  depend  (n.  412,  417).  The  respiration  of  the 
spirit  in  man  flows  into  the  respiration  of  the  body,  and 
produces  it  (n.  390,  391).  There  is  a  correspondence  be- 
tween them  (n.  390).  These  two  respirations  may  be 
separated,  and  may  be  conjoined  (n.  415,  417).  Thought 
produces  respiration  (n.  412).  Angels  and  spirits  breathe 
just  as  men  do  (n.  176,  391).  The  respirations  of  the 
lungs  correspond  to  the  perceptions  and  the  thoughts 
of  the  understanding  (n.  420). 

RESURRECTION. 

The  Lord  rose  again  with  the  whole  body,  differently 
from  man  (n.  221). 

RETURN. 

Return  of  all  things  to  the  Creator  (n,  167-172). 

REVELATION. 

Every  man  is  taught  respecting  the  Divine  precepts, 
not  by  immediate  revelation,  but  by  others  who  know 
them  from  religion  (n.  249). 

37 


578  INDEX    OF     W0K1>8 

RIBS. 

Their  relation  to  the  lungs  (a.  403,  408). 

RIGHT. 

The  "  right  hand,  "  in  tlie  Word,  signifies  superior  power 
(n.  220).  "Sitting  at  the  right  hand  of  the  power  and 
might  of  God"  signifies  to  iiave  all  power  (n.  221).  In 
angel  and  man  the  right  parts  correspond  to  love  from 
which  is  wisdom  or  to  good  from  which  is  truth  (n.  127, 
384,  409). 

SATAN. 

The  love  of  pos.sessing  the  goods  of  others  by  every 
evil  device  is  called  "Satan"  (n.  273).  Cunning  villainies 
and  subtleties  are  the  "scUanic  crew"  (n.  273).  See 
Devil,. 

SCORPIONS. 

Their  origin  (n.  339,  341). 

SEASONS. 

The  four  seasons  of  the  year,  in  the  Word  signify  states 
of  the  church  (n.  73). 

SEE. 

An  angel  can  see  God  both  within  himself  and  also 
without  himself  (n.  130).  No  one  while  he  is  in  evil  can 
see  good,  but  he  who  is  in  good  c^n  see  evil  (n.  271). 
When  man  thinks  from  wisdom  he  sees  things  as  it  were 
in  light  (n.  95).  Why  those  who  are  in  the  one  world 
cannot  see  those  who  are  in  the  other  world  (n.  91).  To 
see  from  effects  onlj'  is  to  see  from  fallacies  (n.  187). 
Seeing  is  predicated  of  the  Understanding  (n.  303). 

SEED. 

The'  seed  which  is  from  the  father  is  the  first  recep- 
tacle of  life,   but  such  a  receptacle  as  it  was  with  the 


INIJEX    OV    WOKDS  579 

father  (n.  2G9).  The  production  of  seeds  was  the  first 
production  from  the  earths  while  they  were  still  new  (n. 
312).  In  seeds  there  is  an  endeavor  to  multiply  and  to 
fructify  themselves  infinitely  and  eternally  (n.  60).  In- 
teriorly they  are  more  perfect  according  to  discrete  de- 
grees (n,  201). 

SELFHOOD. 

The  angel's  selfhood,  like  man's,  is  evil  (n.  114). 

SENSATIONS. 

Seiisations  are  not  things  abstract  from  the  organs 
erf  sensation  (n.  210).  Sensations  are  ultimately  derived 
from  love  and  wisdom  (n.  363). 

SENSE. 

Sense  is  an  affecting  of  the  substance  and  form  of  the 
organ  (n.  41).  The  affecting  of  the  substance  and  form 
which  causes  sense  is  not  a  something  separate  from  the 
subject,  but  only  causes  a  change  in  it,  the  subject  re- 
maining the  subject  then  as  before  and  afterwards  (n. 
41).  The  external  senses  of  the  body  conmiunicate  im- 
mediately through  fibers  with  the  brains,  and  derive 
therefrom  their  sensitive  and  active  life  (n.  365).  All  the 
bodily  senses  derive  their  perception  from  their  mind's 
perception  (n.  406). 

SENSUAL. 

Sensi/al  men  are  the  lowest  natural  men,  who  are  in- 
capable of  thinking  above  the  appearances  and  fallacies 
of  the  bodily  senses  (n.  249).  The  sensiml  is  the  lowest 
region  of  the  natural  degree  <n.  254). 

SERIES. 

One .  thing  is  from  another  in  a  threefold  series  (n. 
212).  The  outmost  of  each  seri.es  is  the  complex  and 
co^tainant  of  all  things  prior  (n.  215). 


680  INDEX    OF    WORDS 

SERPENTS. 

Their  origin  (n.  339,  341). 

SIGHT. 

Sight  is  possible  only  by  means  of  an  atmosphere  purer 
than  air  (n.  17  6).  Sight  is  not  a  something  volatile  flow- 
ing from  its  organ,  but  is  the  organ  considered  in  its 
substance  and  form;  when  this  is  affected  sensation  is 
produced  (n.  41).  Sight  is  in  the  eye  which  is  the  sub- 
ject, and  is  an  affecting  of  the  subject  (n.  41).  Sight 
does  not  go  out  from  the  eye  to  the  object,  but  the  im- 
age of  the  object  enters  the  eye,  and  affects  its  sub- 
stance and  form  (n.  41).  The  sense  of  sight  communi- 
cates immediately  through  fibers  with  the  brain,  and 
derives  therefrom  its  sensitive  and  active  life  (n.  365). 
The  grossness  of  bodily  sight  (n.  352).     See  Sense. 

SIMILITUDE. 

Likeness  between  generals  and  particulars,  or  between 
greatest  and  least  (n.  227). 

SIMPLE. 

The  simple  see  more  clearly  what  is  good  and  true 
than  those  who  think  themselves  their  superiors  in  wis- 
dom (n.  361). 

SIMPLES. 

Simples  are  more  perfect  than  composites,  because 
they  are  more  naked  and  less  covered  over  with  sub- 
stances and  matters  dev'oid  of  life  (n.  204).  The  more 
simple  anything  sim,ple  is  the  more  exempt  from  injury  ir 
is,  because  it  is  more  perfect  (n.  204).  Without  such 
pre-eminent  perfection  in  things  simple,  neither  man  nor 
any  kind  of  animal  could  have  come  into  existence  from 
seed  and  could  afterwards  continue  to  exist;  nor  could 
the  seeds  of  trees  and  shrubs  vegetate  and  bear  fruit  (n. 
204). 


INDEX    OF    WORDS  581 

SIRENS. 

Their  fantastic  beauty  (o.  424). 

SKIN. 

The  akin  by  which  man  is  enveloped  is  the  subject  of 
touch  (n.  41).  The  substance  and  form  of  the  skin 
cause  it  to  feel  whatever  is  applied  to  it  (n,  41). 

SLEEP. 

In  sleep  the  lapse  of  time  is  not  noticed  (n.  74).  What 
becomes  of  conatus  and  forces  in  man  during  sle^p  (n. 
219). 

SLOANE,    SIR   HANS. 

(n.  344). 

SMALL. 

There  is  nothing  so  small  that  has  not  in  it  degrees  of 
both  kinds  (n.  223). 

SMELL. 

The  sense  of  smell  is  in  the  nostrils,  and  is  an  affect- 
ing of  the  nostrils  by  odoriferous  particles  touching  them 
(u.  41).  The  smell  is  not  a  something  volatile  flowing 
from  its  organ,  but  is  the  organ  considered  in  it*;  sub- 
stance and  form;  and  when  the  organ  is  affected  sen- 
sation is  produced  (n.  41).  The  sense  of  smell  communi- 
cates immediately  through  fibers  with  the  brains,  and 
flerives  therefrom  its  sensitive  and  actiA'e  life  (n.  365). 
To  smell  is  predicated  of  perception  (n.  363).    See  Sense. 

SOCIETIES. 

In  heaven,  societies  are  divided  according  to  all  the 
'lifferences  of  heavenly  love  (n.  141).  Angelic  societies 
are  countless  and  in  like  order  as  the  glands  of  the  brain 
(n.  366). 


58*2  INDEX    OF    WOKDS 


SOUL. 

The  soul  in  its  very  esse  is  love  and  wisdom  in  man 
from  the  Lord  (n.  395,  398).  There  can  be  no  soul 
apart  from  its  body,  nor  body  apart  from  its  soul  (n.  14). 
tvery  man's  soul  is  in  a  spiritual  body  after  it  has  cast  oft 
the  material  coverings  which,  it  carried  about  in  the 
world  (n.  14).  Fruitless  researches  of  the  learned  into 
the  operations  of  the  soul  in  the  body  (n.  394).  Hpw 
the  soul  acts  upon  the  body  and  effects  all  its  operations 
(n.  398-431).  Soul  of  beasts  (n.  346).  "Soul."  in  the 
Word,  signifies  the  understanding,  also  the  wisdom  of 
the  understanding  (n.  383):-  ' 

SOUND. 

Sound  which  is  articulated  into  words  all  comes  forth 
from  the  lungs  through  the  trachea  and  epiglottis  (n. 
382).  The  angels  recognize  a  man's  love  from  his  tone 
in  speaking,  his  wisdom  from  articulation,  and  his  know- 
ledge from  the  meaning  of  the  words  (n.  280).  Beasts 
utter  sounds  in  accordance  with  the  knowledge  i>ertain- 
ing  to  their  love  (n.  255). 

SOUTH. 

In  the  Word,  "south"  signifies  wisdom  in  light  (n. 
121).  In  the  spiritual  world  those  in  a  higher  degree  of 
wisdom  dwell  in  the  south  (n.  121). 

SPACE. 

Space  is  a  property  of  nature  (n.  69,  70>.  Space  is  in 
each  and  all  things  in  the  world  as  seen  by  the  eye  (n. 
7).  In  the  spiritual  world  there  appear  to  be  spaces, 
yet  they  are  only  appearances  (n.  7).  Spaces  there  are 
not  fixed  as  in  the  natural  world,  but  are  changeable 
according  to  states  of  life  (n.  70).  States  of  love  corre- 
spond to  space  (n.  70)  Space  is  in  natural,  but  not  in 
spiritual  ideas  (n.  7  111).  To  think  according  to  space 
concerning  God  is  to  think  concerning  the  expanse  of 
Tiature  (n.  9).    The  Lord  cannot  advance  through  spaces. 


IXI»KX    n¥    WOKDS  583 

but   is   present    with    each   one    according   to  reception 
(n.  111).     See  Time. 

SPEAKING. 

Speaking  bj'  degrees  is  abstract  (n.  19C). 

SPEECH. 

See  Language. 

SPHERE. 

Encompassing  sphere  (n.  291).  Every  one  in  the  spirit- 
ual world  is  encompassed  by  a  sphere  consisting  of  sub- 
^itances  set  free  and  separated  from  his  body  (n.  292). 
A  sphere  flows  forth  from  all  things  that  appear  in  that 
world  (n.  293).  The  sphere  of  affections  and  of  thoughts 
therefrom,  which  encompasses  each  angel,  manifests  his 
presence  to  others  far  and  near  (n.  291). 

SPIDERS. 

Their  origin  (n.  339). 

SPIRAL. 

The  contraction  of  the  spiritual  degree  is  like  the 
twisting  back  of  a  spiral  in  the  opposite  direction  (n. 
254,  263). 

SPIRIT. 

Man  in  the  world  of  spirits  is  called  an  angelic  spirit 
if  he  is  preparing  for  heaven,  an  infernal  spirit  if  he  is 
preparing  for  hell  (n.  140).  In  the  Word,  "spirit"  sig- 
nifies the  understanding  and  the  wisdom  of  the  under- 
standing (n.  383).  Corporeal  spirits  (n.  424).  Animal 
spirit,  what  it  is  (n.  423).  The  Holy  Spirit  is  the  Truth 
itself  which  proceeds  from  the  Lord  (n.  149).  The  Holy 
Spirit  is  the  Lord,  and  not  a  God  who  is  a  person  by 
Himself  (n.  359).     In  the  Word,  the  "Holy  Spirii"  and 


584  INDEX    OF    WORDS 

"Spirit  of  God"  signify  Divine  Wisdom,  and    therefore 
Divine  Truth  which  is  the  light  of  men  (n.  383,  149). 

SPIRITUAL. 

The  heat  and  light  that  proceed  from  the  Lord  as  a  sun 
are  what  in  an  eminent  sense  are  called  the  spiritual  (n. 
100).  The  spiritual  flows  down  from  its  sun,  even  to 
the  outmosts  of  nature,  through  three  degrees  (n.  345). 
The  lowest  spiritual  or  spiritual-na.tUTa\  can  be  sepa- 
rated from  its  higher  parts  (n.  345).  Evil  uses  are 
effected  on  the  earth  by  the  lowest  spiritual  separated 
from  what  is  above  it  (n.  345).  The  spiritual  impels  na- 
ture to  act,  as  what  is  living  impels  what  is  dead  (n. 
340).  It  produces  the  forms  of  plants  and  animals, 
filling  them  with  matters  from  the  earth,  that  they  may 
become  fixed  and  enduring  (n.  340).  The  spiritual 
furnishes  the  soul,  and  the  material  the  body  (n.  343). 
What  the  spiritual  and  what  the  natural  man  is  (n.  251). 
Things  spiritual  are  substances,  and  not  abstract;  they 
are  not  pos.sible  outside  of  subjects  which  are  sub- 
stances, but  are  states  of  subjects,  that  is,  substances 
(n.  209). 

SPIRITUAL   FIRE. 

That  fiery  spiritual  [substance]  which  appears  before 
the  angels  as  a  sun,  is  the  first  proceeding  from  the  Lord's 
Love  and  Wisdom  (n.  97). 

SPLEEN. 

From  sensation  alone  man  knows  nothing  of  the  spleen 
(n.  22). 

SPRING. 

In  the  Word,  "spring"  signifies  the  first  state  of  the 
church  (n.  73).  There  is  a  perpetual  spring  in  all  the 
angelic  heavens  (n.  105).  Spring-time  corresponds  to  a 
state  of  peace  (n.  105). 


J^'l)KX  OF  w()i;i>s  oS5 


STATE. 

Stnte  is  predicated  of  love,  of  life,  of  wisdom,  of  affec- 
tions, of  joys  therefrom,  and  in  general,  of  good  and  truth 
(n.  7).  In  angelic  ideas  of  thought,  instead  of  space  and 
time  there  are  states  of  life;  instead  of  spaces,  such  things 
as  have  reference  to  states  of  love,  and  instead  of  times, 
such  things  as  have  reference  to  states  of  wisdom  (n.  70). 
Living  and  dead  states  (n.  161). 


STALKS. 

Stalks,  in  the  forms  of  the  vegetable  kingdom,  are  their 
outmosts.  Clothed  with  layers  of  bark  they  represent 
the  globe  clothed  with  earths  (n.  314). 

STERNUM. 

Its  relation  to  the  lungs  (n.  408). 

STOMACH. 

From  sensation  alone  man  knows  nothing  of  the  in- 
numerable things  which  compose  his  stomach  (n.  22).  In 
what  way  the  stomach  is  connected  with  the  lungs  (n. 
408). 

STONES.  : 

Their  composition  (n.  190,  192.  207).  There  are  in 
them  degrees  of  both  kinds  (n.  225).  They  are  interiorly 
more  perfect  according  to  discrete  degrees  (n.  201).  A 
wave  of  effluvia  is  constantly  flowing  forth  from  stones 
(n.  293). 

STRIATA   CORPORA. 
(See  n.  366). 

STRUCTURE. 

Structure  of  the  lungs  (n.  405,  412,  417). 


586  INDEX    OF    WORDS 

SUBJECT. 

A  subject  has  substantial  existence  (n.  373).  Men  are 
subjects  which  can  be  recipients  of  the  Divine  Love  and 
Wisdom  as  of  them.selves  (n.  170).  That  which  men  think 
of  outside  of  a  subject  as  something  hovering  or  floating 
is  only  an  appearance  of  the  state  of  the  subject  in  itself 
Ui.  40-42). 

SUBSISTENCE. 

The  subsistence  of  the  universe  and  of  all  things  belong- 
ing to  it  is  from  the  spiritual  sun.  Subsistence  is  per- 
petual existence  (n.  152,  153). 

SUBSTANCE. 

The  substance  that  is  substance  in  itself  is  the  sole  sub- 
stance (r.  197,  300).  Substance  in  itself  is  the  Divine  Love 
(n.  44-46).  All  things  have  been  created  out  of  a  sub- 
stance which  is  substance  in  itself  (n.  283).  Spiritual 
substances  become  substances  at  rest,  and  in  the  natural 
world  fixed  substances  called  matters  (n.  302).  Substances 
of  which  the  earths  consist  (n.  305,  306.  310).  Spiritual 
and  natural  substnnces  of  which  the  natural  mind  consists 
(n.  257,  388).  Organic  substances  which  are  the  recep- 
tacles and  abodes  of  the  thoughts  and  affections  in  the 
brains  (n.  191,  192,  197).  Substance  is  not  possible  apart 
from  form  (n.  209,  229).      Substance  and  form  (n,  41). 

SUBSTANTIATED. 

Substantiated  or  composite  things  do  not  arise  out  of 
a  substance  so  simple  that  it  is  not  a  form  from  lesser 
forms  (n.  229). 

SUFFOCATION,   SWOONING. 

State  of  the  heart  and  lungs  during  suffocation  and  in 
swoons  (n   407). 

SL^ISfER. 

In  the  Word,  "  summer"  ^ignifie?  a  state  of  fulness  of 
the  church  (n.  73). 


IXDKX    OF    WORDS  587 

SUN. 

There  are  two  suns  through  which  all  things  were  cre- 
ateii  by  the  Lord,  the  sun  of  the  spiritual  world  and  the 
sun  of  the  natural  world  (n.  153).  The  spiritual  sun  is 
not  the  Lord  Himself,  but  Ls  the  Divine  Love  and  Wisdom 
proceeding  from  Him  (n.  86,  93,  97.  290,  291,  151-156). 
The  SU71  of  the  natural  world  is  pure  fire  from  wliich 
everything  of  life  has  been  withdrawn;  but  the  sun  of  the 
spiritual  world  is  fire  in  which  there  is  Divine  life  (n.  89, 
357).  The  spiritual  s?^n  is  the  one  only  substance  from 
which  aU  things  are  (n.  300).  It  appears  in  heaven  at  a 
middle  altitude  (n.  103-107).  In  the  Word,  the  "sun" 
signifies  the  Lord  as  to  Divine  Love  and  Divine  Wisdom 
together  (n.  98).     See  Contents,  Part  II. 

SWAMMERDAM. 
{See  n.  351.) 

SW^DENBORG. 

The  sight  of  his  spirit  was  opened  that  he  might  see 
the  things  which  are  in  the  spiritual  world,  and  after- 
wards describe  that  world  (n.  85,  355).  He  saw  the  Lord 
as  a  sun  (n.  131).  An  entire  society  of  heaven  appeared 
TO  him  as  one  angel-man  (n.  79).  He  was  raised  up  into 
lieaven  to  the  angels,  and  was  then  in  the  spirit  outside 
The  body  (n.  391,  394). 

SWINE. 

Their  origin  (n.  339). 

SYSTOLE. 

The  motions  of  the  heart,  systolic  and  diastolic,  change 
and  vary  according  to  the  affections  of  each  one's  love 
(n.378). 

T.\STE. 

Taste  is  an  affecting  of  the  substance  and  form  of  the 
tongue;  the  tongue  is  the  subject  (n.  41).      Ta^te  is  not  a 


588  INDEX    OP'    WORDS 


something  volatile  flowing  from  its  organ,  but  is  the  organ 
itself  considered  in  its  substance  and  form,  and  when  the 
organ  is  affected  sensation  is  produced  (n.  41).  The 
sense  of  taste  communicates  immediately  by  fibers  with 
the  brains,  and  derives  therefrom  its  sensitive  and  active 
life  (n.  365).  Tasting  is  predicated  of  perception  (n.363). 
See  Sense. 


TENDONS. 

Their  origin  (n.  304). 

THINK. 

To  think  from  causes  and  ends  is  a  mark  of  higher 
wisdom,  but  to  think  of  these  is  a  mark  of  lower  wisdom. 
To  think  from  ends  is  of  wnsdom;  to  think  from  causes  is 
of  intelligence:  and  to  think  from  effects  is  of  knowledge 
(n.  202).  Thinking  sensually  and  materially,  is  thinking 
in  nature  from  nature,  and  not  above  nature  (n.  351). 

THORAX. 
(See  n.  403). 

THOUGHT. 

Thottght  is  not  possible  except  by  means  of  an  atmo- 
sphere purer  than  air  (n.  176).  Thought  is  nothing  but 
internal  sight  (n.  404).  It  pertains  to  wisdom  and  the 
understanding  (n.  363).  Inmost  thought,  which  ia  the 
perception  of  ends,  is  the  first  effect  of  life  (n.  2).  All 
thovyhls  wth  man  arise  from  Divine  Wisdom  (n.  33). 
Affections  and  thoughts  are  substances  and  forms,  and  nor 
entities  abstracted  from  a  real  and  actual  substance  and 
form  (n.  42,  .316).  Spiritual  thought  has  nothing  in  com- 
mon with  natural  thought  (n.  163).  Thought  from  the 
eye  closes  the  understanding,  but  thought  from  the  under- 
standing opens  the  eye  (n.  46).  The  affection  which  is 
of  love  produces  thought,  and  thought  produces  respiration 
(n.  412).     Thought  flows  into  the  lungs,  and  through  the 


INDIiX    OF     WORDS  589 

lungs  into  speech  (n.  391).      Thotight  corresponds  to  the 
respiration  of  the  lungs  (n.  383).    See  Affection. 

TIGERS. 

Their  origin  (n.  339). 

TLME. 

Time  is  proper  to  nature  (n.  69,  73,  161).  Measures  of 
time  (n.  73).  In  the  spiritual  world  the  progressions  of 
life  appear  to  be  in  time;  but  since  state  there  determines 
time,  tim^  is  only  an  appearance  (n.  73).  Time  there  is 
nothing  but  quality  of  state.  Times  in  the  spiritual 
world  are  not  fixed  as  in  the  natural  world,  but  are 
changeable  according  to  the  states  of  life  (n.  70).  Times 
there  have  relation  to  states  of  wisdom  (n.  70).  It  makes 
ooe  with  thought  from  affection  (n.  74).     See  Space. 

TONGUE. 

The  appearance  is  that  the  tongue  tastes,  but  the  under- 
standing tastes  by  virtue  of  its  perception  (n.  363).  From 
.■sensation  alone  man  knows  nothing  of  the  innumerable 
things  in  his  tongiie  (n.  22).  It  is  interiorly  more  perfect 
according  to  discrete  degrees  (n.  201). 

TOUCH. 

The  sense  of  touch  is  not  in  the  tb.ings  which  are  ap- 
plied, but  in  the  substance  and  form  of  the  skin  which  are 
the  subject;  the  sense  itself  is  nothing  but  an  affecting  of 
the  subject  by  the  things  applied  (n.  41).  The  sense  of 
touch  comnuinicates  immediately  through  fibers  with  the 
brains,  and  derives  therefrom  its  sensitive  and  active  life 
(d.  365).  Touching  with  the  hand  signifies  communicat- 
ing (n.  220).    See  Sense. 

TRACHEA- 

(See  n.  382,  408). 


590  INDEX    (►K     WORDS 

TRANSMISSION. 

Transmission  of  the  love  of  evil  from  parents  to  their 
offspring  (n,  269). 

TRANSPARENT. 

The  forms  receptive  of  heat  and  light  in  man  are  trans- 
parent from  birth,  like  crystal  glass  (n.  245,  255):  they 
transmit  spiritual  light  as  crystal  glass  transmits  natural 
light  (n.  24.5). 

TREES   AND   SHRUBS, 

How  they  are  produced  (n.  346).  There  are  in  them 
degrees  of  both  kinds  (n.  225).  A  wave  of  effluvia  is  con- 
stantly flowing  forth  out  of  them  (n.  293). 

TIIINE. 

In  every  thing  of  which  anything  can  be  predicated 
there  is  the  trine  which  is  called  end,  cause,  and  effect 
(n.  209,  154,  167-172,  29&-301). 

TRINITY. 

The  trinity  in  the  Lord  is  called  Father,  Son,  and  Holy 
Spirit;  the  Divine  from  which  [Creative  Divine]  is  called 
the  Father;  the  Human  Divine  the  Son;  and  the  proceed- 
ing Divine,  the  Holy  Spirit  (n.  146). 

TRUTH. 

Everything  that  proceeds  from  wisdom  is  called  truth 
(n.  31).  Truth  is  nothing  else  than  a  form  of  affection, 
that  is,  of  love  (n.  411).  Truth  is  of  the  understanding 
(n.  406,  410).     AU  truths  are  of  spiritual  light  (n.  253). 

TRUTHS. 

Apparent  truths  are  appearances  according  to  which 
every  one  may  think  and  speak;  but  when  they  are  ac- 
cepted as  real  truths,  then  aoparent  truths  become  falsi- 
ties and  fallacies  (n.  108). 


INDEX    OF    WORDS  591 

TURN. 

Angels  turn  their  faces  constantly  to  the  Lord  (n.  129- 
134);  all  their  interiors  both  of  mind  and  body  are  tinned 
to  the  Lord  as  a  sun  (n.  135-139).  EA^ery  spirit,  whatever 
his  quality,  turns  to  his  ruling  love  (n.  140-145). 

TYRE. 

"  Tyre,''  in  the  Word,  signifies  the  church  as  to  knowl- 
edges of  good  and  truth  (n.  325). 

UNDERSTANDING. 

The  understanding  is  the  receptacle  of  wisdom  (n.  360 'i; 
of  intelligence  (n.  430).  It  has  an  organic  form,  or  a 
form  organized  out  of  the  purest  substances  (n.  373).  It 
is  the  light  by  which  the  love  sees  (n.  406,  96).  It  can  be 
in  spiritual  light  even  where  the  will  is  not  in  spiritual 
heat.  It  does  not  lead  the  will,  but  only  teaches  and 
shows  the  way  (n.  244).  It  does  not  conjoin  itself  to  the 
will,  but  the  will  conjoins  itself  to  the  understanding  (ri. 
410).  It  corresponds  to  the  lungs  (n.  382-384).  See 
Will  and  Thought. 

UNION. 

Union  of  love  with  wisdom,  and  of  wisdom  with  love 
(n.  35-37).  Of  spiritual  heat  with  spiritual  light,  and 
conversely  (n.  99).  Reciprocal  union  causes  oneness  (n. 
35). 

UNITING. 

IJjiiting  of  two  into  one,  whence  it  is  (n.  15). 

UNIVERSAL. 

The  universal  of  all  things  is  Love  and  Wisdom  (n.  28). 

UNIVERSE. 

The  universe  in  general  is  divided  into  two  worlds,  the 
spiritual  and  the  natural  (n.  163).   The  universe  r^arded 


592  INDEX    OF    WORDS 

as  to  uses  is  an  image  of  God  (n.  64,  169).  All  things  in 
the  universe  are  recipients  of  the  Divine  Love  and  the 
Divine  Wisdona  of  God-Man  (n.  55) .  There  is  correspond- 
ence of  each  and  every  thing  which  takes  form  in  the 
universe  with  each  and  every  thing  of  man  (n.  52).  See 
CJoNTENTs,  Part  IV. 

URETERS. 

Why  they  are  in  pairs  (n.  384). 

USES. 

Those  things  are  called  us««  which  from  the  Lord  are  by 
creation  in  order  (n.  298,  307,  316,  335.  336).  All  usee, 
as  ends  of  creation  are  in  forms  (n.  307).  Use  is  like  a 
soul  and  its  form  is  like  a  body  (n.  310).  Use  has  rela- 
tion to  good,  and  its  form  to  truth  (n.  409).  All  uses  are 
brought  forth  by  the  Ix)rd  out  of  outmosts  (n.  310).  All 
the  u^es  in  the  created  universe  correspond  to  uses  in  man 
(n.  298).  Evil  uses  were  not  created  by  the  Lord,  but 
originated  together  with  hell  (n.  336-348'  All  things 
that  are  evU  uses  are  in  hell,  and  all  things  that  are  good 
uses  are  in  heaven  (n.  339).  All  good  tilings  that  have 
existence  in  act  are  called  good  uses,  and  all  evil  things 
that  have  existence  in  act  are  called  evil  u^es  (n.  336). 
How  man  may  know  whether  the  uses  he  docs  are  spiritual 
or  merely  natural  (n.  426).  Performing  uses  is  acting 
sincerely,  uprightly,  justly  and  faithfully  in  the  work 
proper  to  one's  caUing  (n,  431).  See  n.  65-68;  and  Ck>N- 
TKNTS  Part  IV. 

VACUUM. 

Vacuum  is  nothing  (n.  373,  299).  Conversation  of 
angels  with  Newton  on  the  subject  of  vacuum  (n.  82). 

VARIETY. 

Whence  are  the  varieties  of  all  things  in  the  created 
universe  (n.  300,  155).  Variety  of  generals,  and  variety  of 
particulars  (n.  155).    The  varieties  of  love  are  limitless  in. 


INDEX    OF    WORDS  593 

368).     In  the  varieties  of  things  there  is  an  image  of  the 
Infinite  and  Eternal  (n.  318).     Variety  obsctirea  (n.  228). 


VEGETABLE   KINGDOM. 

The  forms  of  uses  in  that  kingdom  (n,  314).  A  relation 
to  man  arising  out  of  each  and  all  things  of  the  vegetable 
kingdom   (n.  61). 


VEGETABLES. 

The  forms  of  vegetables,  whence  they  are,  and  how  pro- 
duced (n.  314,  340,  346,  351).  Degrees  of  both  icinds  are 
in  them  (n.  225).  Marvels  presented  in  their  production 
(n.  60,  61,  340).  A  wave  of  eflfluvia  is  constantly  flowing 
forth  from  vegetables  (n.  293). 

VEINS. 

{See  n.  399,  400,  408,  420).  Vena  Cava  (n.  405,  412. 
413,  415);  bronchial  veins  (n.  405,  407,  413);  pulmonary 
teins  (n.  405,  407,  412,  413,  420).  Veins  correspond  to  the 
affections,  and  in  the  lungs  to  the  affections  of  truth  (n. 
412,  420). 

VENTRICLES. 

Ventricles  of  the  heart,  why  there  are  two  (n.  384,  409). 
Right  ventricle  (n.  405).     Left  ventricle  (n.  401,  405,  420). 

VESSELS. 

Vessels  of  the  heart  (n.  207,  399,  400,  412).  The  blood- 
tessels  of  the  heart  in  the  lungs  correspond  to  the  affec- 
tions of  truth  (n.  405).  The  a.\x-vessela  correspond  to 
perceptions  (n.  412). 

VISCERA. 

{See  n.  201,  207,  370,  373,  376,  377,  384,  385,  400,  401. 
408,  410).     Their  composition  (n.  190). 

38 


594  IXI>EX    OF    WORDS 

VISIBLE   THINGS. 

The  visible  things  in  the  created  universe  bear  witness 
that  nature  has  produced  and  does  produce  nothing,  but 
that  the  Divine  out  of  itself  and  through  the  spiritual 
world  has  produced  and  does  produce  all  things  (n.  349- 
357). 

VIVIFICATION. 

Why  vivificaiion  is  said  to  be  effected  by  the  Spirit  of 
Jehovah  (n.  100). 

WATERS. 

Waters  are  the  mediate  forces  (n.  178).  In  the  spiritual 
world  there  are  waters  just  as  in  the  natural  world,  but 
they  are  spiritual  (n.  173-178). 

WAYS. 

Ways  in  the  spiritual  world  (n.  145). 

WEEKS. 

In  the  Word,   "  iveeks"  signify  states  (n.  73). 

W^EST. 

In  the  Word,  "  wes/ "  signifies  a  diminishing  love  to- 
wards the  Lord  (n.  121).  In  the  spiritual  world  those 
who  are  in  a  lower  degree  of  love  are  in  the  west  (n. 
121). 

WHOLE. 

The  whole  has  existence  from  the  parts,  and  the  parts 
have  permanent  existence  from  the  whol-e  (n.  367). 

WILL. 

The  will  is  the  receptacle  of  love  (n.  360).  The  vnll  is 
the  entire  man  as  regards  his  very  form  (n.  403).     The 


INDEX    OF    W011D8  595 

will  iiud  understanding  are  distinct  from  each  other,  as 
love  and  wisdom  are  distinct  (n.  361).  They  are  sub- 
stance and  form,  and  not  abstract  things;  they  are  not 
possible  outside  of  subjects  which  are  substances,  but  are 
states  of  subjects  (n.  209,  42).  They  are  organic  forms, 
or  forms  organized  out  of  the  purest  substances  (n.  373;. 
They  have  been  so  created  as  to  be  distinctly  two,  and 
3-et  make  one  in  every  operation  and  in  every  sensation 
(n.  395-397).  The  will  leads  the  understanding,  and 
causes  it  to  act  as  one  with  itself  (n.  244).  The  will 
corresponds  to  the  heart  (n.  378).    See  Contexts,  Part  V. 

WIND. 

Why  man  believes  the  soul  or  spirit  to  be  wind,  or  any 
airy  something  like  breath  from  the  lungs  (n.  383). 

WINTER. 

In  the  Word,  "  u'in/er  "  signifies  the  end  of  the  church 
(n.  73). 

WISDOM. 

Wisdom  is  the  exisfere  of  life  from  the  esse,  which  is 
love  (n.  14,  358,  308).  It  is  nothing  but  an  image  of  love, 
for  in  wisdom  love  presents  itself  to  be  seen  and  recog- 
nized (n.  358).  It  is  from  love,  and  is  its  form  (n.  308). 
It  is  the  cause  of  which  love  is  the  end,  and  use  the 
effect  (n.  241).  It  does  not  beget  love,  but  only  teaches 
liow  man  ought  to  live,  and  it  shows  the  way  in  which  he 
ought  to  go  (n.  244).  Wisdom,  without  love  is  like  an 
pxistere  without  its  esse;  it  is  like  the  light  of  winter  (n. 
139).  It  is  of  wisdom  to  do  good  from  affection  for  good 
(n.  428).    See  Contents,  Part  V.    See  also  Love. 

WISE. 

He  that  doeth  is  called  a  wise  man  in  the  Word  (n. 
220).  Man  is  not  to  be  judged  of  by  wise  speaking,  but 
by  his  life  (n.  418). 


596  INDEX    OF    WORDS 

WOLVES. 

Their  origin  (n.  339). 

WOMB. 

Formation  of  man  in  the  womb  (n.  6,  356,  400).  State 
of  the  infant  in  the  vxmib  (n.  407,  410).  In  the  animal 
kingdom  the  body  is  formed  by  a  seed  deposited  in  a 
womb  or  ovum;  in  the  vegetable  kingdom  seeds  are  the 
beginnings,  the  icornb  or  ovum  is  like  the  ground  (n.  316). 

WONDERFUL   THINGS. 

By  the  wonderful  things  which  everj^  one  sees  in  na- 
ture he  may  confirm  himself  in  favor  of  the  Divine,  if  he 
will  (n.  351-356).  Wojiderful  things  which  the  instincts 
of  animals  present  (n.  60). 

WORD. 

Why  the  Lord  is  called  "the  Word"  (n.  221).  There 
are  three  senses  in  the  Word,  according  to  the  three 
degrees,  the  celestial  sense,  the  spiritual  sense,  and  the 
natural  sense  (n.  221).  A  word  is  a  kind  of  resultant, 
involving  tone,  articulation,  and  meaning  (n.  280).  In 
each  single  word  of  the  Word  there  is  something  spiiit- 
ual  from  Divine  W^isdom  and  something  celestial  from 
Divine  Love  (n.  280). 

WORK. 

In  every  Divine  work  there  is  a  union  of  love  and  wis- 
dom (n.  36). 


WORKS,  DEEDS. 

Ail  things  which  are  of  the  three  degrees  of  the  natu- 
ral mind  are  included  in  deeds  (n.  277-281).  From 
the  d-eeds  of  a  man  we  judge  of  the  thought  of  his  will 
(n.  215).     All  things  of  charity  and  faith  are  present  in 


INDEX    OF    WOKD6  597 

good  VDork«  (n.  214-220).     On  this  account  "works"  are 
so  often  mentioned  in  the  Word  (n.  215,  220). 

WORLD. 

There  are  two  worlds,  the  spiritual  and  the  natural 
(n.  83,  163).  In  external  appearance  they  are  entirely 
alike,  but  as  to  internal  appearance  they  are  entirely  un- 
like (n.  163,  173,  321).  They  are  totally  distinct,  and 
communicate  only  by  correspondences  (n.  83).  in  the 
spiritxial  world  there  are  all  things  that  take  form  In  the 
natural  vx>rld  in  its  three  kingdoms  (n.  52,  321).  All 
these  things  are  correspondences,  and  take  form  accord- 
ing to  the  affections  and  consequent  thoughts  of  the 
angels  (n.  322).  The  spiritual  vwrld  is  wherever  man  is, 
and  in  nowise  away  from  him.  Every  man  as  regards  the 
interiors  of  his  mind  is  in  the  spiritual  world  in  the  midst 
of  spirits  and  angels  there  (n.  92).  The  spiritual  iwrld 
includes  heaven,  and  hell,  and  the  world  of  spirits  (n. 
140,  339). 

WORLD   OF   SPIRITS. 

Every  man  after  death  comes  first  into  the  world  of 
spirits,  which  is  midway  between  heaven  and  hell  (n. 
140). 

WORMS. 

Noxious  worms,  their  origin  (n.  341,  342,  339).  Meta- 
morphosis of  worms  (n.  354).    Silkworms  (n.  61    356). 

WRITE. 

Why  some  can  think  and  speak  well,  but  cannot  write 
well  (n.  361). 


WRITING. 

There  is  nothing  of  spiritual  writing  like  natural  writ- 
ing except  the  letters,  each  of  which  contains  an  entire 


598  l^•l)KX  OF  \voKi>s 

meaning  (n.  295).     These  two  writings  have  communi- 
cation only  by  correspondences  (n.  306). 

ZENITH. 

Why  in  the  spiritual  world  the  sun  never  appears  in 

the  zenith   (n.   105X 


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